*,♦ . 



1 






■ 



RECOMMENDATIONS. 



The undersigned having examined the general plan 
and some of the parts of a new work, termed Christ 
and Antichrist, believe that the publication of said 
work would much tend to promote the cause of our 
common Christianity. 

The arguments both for the Messiahship of Jesus, 
and the Antichristian character of the Papacy, are 
strong and convincing. Much advantage, too, is de- 
rived from the fact, that these arguments are placed 
in a sort of parallelism with each other. No real 
Christian will be prepared to deny the Messiahship of 
Jesus. But the author shows, that the very same 
mode of proof will also establish the Antichristian 
character of the Papacy. In this way the argument 
against Popery is presented with great advantage. 

The individual and peculiar views of the author 
we do not pretend to endorse; nor can we express 
an opinion as to those parts of the volume which we 
have not examined. So far, however, as our exami- 
nation has gone, we take great pleasure in giving 

( i ) 



RECOMMENDATIONS. 

our approval to Ihc publication of this new and appa- 
rently interesting work. 

MOSES D. HOGE, 

Pastor of the Second Presbyterian Church, Richmond, Va. 

S. J. P. ANDERSON, 

Pastor of the Presbyterian Church, Danville, Va. 

ROBERT BOYTE C. HOWELL, 

Pastor of the First Baptist Church, Nashville, Tcnn. 

EDWARD WADSWORTH, 

Pastor of the Methodist Episcopal Church, Norfolk, Va. 

JAMES R. GILLAND, 

Pastor of Fishing Creek Presbyterian Church, Chester Dis- 
trict, South Carolina. 

DAVID CALDWELL, 

Rector of St. Paul's Church, Norfolk, Virginia. 

UPTON BEALL, 

Rector of Christ Church, Norfolk, Virginia. 

JAMES B. TAYLOR, 

Corresponding Secretary of Foreign Mission Board, Southern 
Baptist Convention, Richmond, Va. 

STEPHEN TAYLOR, 

Pastor of the High Street Presbyterian Church, Petersburg, 
Virginia. 

E. D. SANDERS, 

Pastor of the Lebanon Presbyterian Church, Prince George 
county, Virginia. 

JOHN LEYBURN, 

Pastor of the Presbyterian Church, Petersburg, Va. 

JOSEPH C. STILES, 

Pastor of the United Presbyterian Church, Richmond, Va. 

SAMUEL L. GRAHAM, D. D. 

Professor of Oriental Literature, Union Theological Semi- 
nary, Virginia. 

(2 ) 



RECOMMENDATIONS. 

From an exhibit made to me of the outline of this 
work by the author, I am exceedingly interested in 
his plan, as novel and advantageous; and hope he will 
be able speedily to put it to press, and that it will 
have wide circulation. 

JAMES G. HAMNER, 

Pastor of the Fifth Presbyterian Church, Baltimore. 



It will give me great pleasure to see this work in 
print, and judging from the brief hearing I have had 
of its plan, as given me by its estimable author, I am 
prepared to hear that it will be well received by the 
Christian public, and extensively useful. 

HENRY V. D. JOHNS, 

Rector of Christ Church, Baltimore. 

G. W. MUSGRAVE, 

Pastor of the Third Presbyterian Church, Baltimore. 



Circumstances have not permitted me to examine 
the work Mr. C. proposes to publish, but the plan, as 
explained by himself, strikes me very favourably; and 
his general reputation affords a sufficient guarantee 
that it is executed with ability. I hope the work will 
be published and widely circulated. 

H. A. BOARDMAN, 

Pastor of the Tenth Presbyterian Church, Philadelphia. 
July 1, 1846. 



I take much pleasure in saying, that I have great 
respect for the person and understanding of the au- 
thor of the fore-mentioned work. I know that he has 
read and thought much on the subject of which he 
( 3 ) 



RECOMMENDATIONS. 

lias written, and I regret very much that I cannot 
have an hour's leisure to examine the work. I can 
only say I shall look for the work with much interest, 
and hope the author may find a liberal publisher. 

WILLIAM S. PLUMER. 

Richmond, Virginia, June 24, 1846. 



I regret that the stay of the author of the above 
work in Richmond is so brief, that I cannot have time 
to examine more fully than I have done his manu- 
script. But from my impresssion of the plan and exe- 
cution, I am inclined to think that the chief excellency 
of the work consists in the distinctness with which it 
exhibits the evidence that Jesus is the Christ, and that 
the Papal Church is Antichrist — in its adaptedness 
to the capacities of ordinary readers, in its simplicity, 
and in its freedom from language and expressions 
calculated to give offence. The author has gone " to 
the Law and the Testimony," more fully than is com- 
mon with writers on the Papacy; and this, after all, 
is the greatest recommendation of the work — for the 
word of God is that sword of the Spirit which must 
effect the conquest. 

I could wish to see it not only published, but very 
extensively circulated, and such I am inclined to think 
will be the fact, when its merits become known. 

B. GILDERSLEEVE, 

Editor of the Watchman and Observer, Richmond, Va. 



( 4 ) 



CHRIST AND ANTICHRIST 



OR 



JESUS OF NAZARETH 



TROVED TO BE 



THE MESSIAH 



AND 



THE PAPACY 

PROVED TO BE 

THE ANTICHRIST 

PREDICTED IN THE HOLY SCRirTURES. 
BY THE 

Rev. SAMUEL J. JCASSELS 

Late of Norfolk, Virginia. 



IW3* o^OiPDn — The wise shall understar 

i _ 1 







■ 



PHILADELPHIA: * 

PRESBYTERIAN BOARD OF PUBLICATION. 



The Library 
of Congress 



WASHINGTON 






Entered according to the Act of Congress in the year 1846, 
by A. W. Mitchell, M. D., in the office of the Clerk of 
the District Court for the Eastern District of Pennsyl- 
vania. 



CONTENTS. 



PART I. 

JESUS PROVED TO BE THE MESSIAH. 

Introductory Remarks 19 

CHAPTER I. 
The Genealogy of Jesus 21 

CHAPTER II. 
The Birth of Jesus 28 

CHAPTER III. 

The Birth-place of Jesus 36 

CHAPTER IV. 

The Time when Jesus made his Appearance 44 

CHAPTER V. 

The Testimony of Inspired Witnesses 50 



4 CONTENTS. 

CHAPTER VI. 

Direct Testimony from Heaven 



rr 



CHAPTER VII. 

The Personal Testimony of Jesus CO 

CHAPTER VIII. 
The Miracles of Jesus C3 

CHAPTER IX. 
The Character of Jesus 71 

CHAPTER X. 
Jesus a Teacher • 83 

CHAPTER XI. 

Jesus a Sacrifice and Priest 95 

CHAPTER XII. 
Jesus a King 107 

CHAPTER XIII. 
The Resurrection of Jesus 130 

CHAPTER XIV. 

The Blessings conferred on the Gentiles by Jesus 135 



CONTENTS 



PART II. 

THE PAPACY PROVED TO BE ANTICHRIST. 

Introductory Remarks 151 

CHAPTER I. 

> 
The Seat of Antichrist 155 

CHAPTER II. 
The Time of Antichrist 165 

CHAPTER III. 
Antichrist a peculiar Power 181 

CHAPTER IV. 

Antichrist an Apostate from the Christian Faith 191 

CHAPTER V. 
Antichrist an Idolater 201 

CHAPTER VI. 
Antichrist a Blasphemer 209 

CHAPTER VII. 

Antichrist an Innovator 216 

CHAPTER VIII. 

Antichrist a Persecutor 231 

1* 



6 CONTENTS. 

CHAPTER IX. 

Antichrist the Possessor of great Riches 260 

CHAPTER X. 

Antichrist the Possessor of great Power 273 

CHAPTER XI. 

Antichrist distinguished for Craft and pretended Miracles 304 

CHAPTER XII. 
Antichrist a Reprobate 320 

CHAPTER XIII. 

The Downfall of Antichrist 330 

Notes 312 



PREFACE. 



As many judicious and excellent ministers of various 
Christian denominations have recommended the pub- 
lication of the following work, the author sincerely 
hopes, that the mere circumstance that it is issued by 
a particular Board, will not hinder its general circu- 
lation. It is not a sectarian, but a Christian and Pro- 
testant work. Both the subjects, too, of which it treats 
are not only of general interest to all Christians, but 
of special interest to the whole church at the pre- 
sent time. More, probably, than at any past period, 
is the Church seeking the universal establishment of 
the kingdom of Christ on earth. Two special obsta- 
cles in the accomplishment of that result are Juda- 
ism and Antichristianity. Remove these, and how 
rapid and glorious would be the spread of* the gospel 
over the whole earth ! This fact is beginning to be 
well appreciated by Christians both in Europe and 
America. Hence, the recent missions to the Jews, 
and also, to several Papal countries. The author 



8 PREFACE. 

hopes, therefore, that he has taken his stand, not 
simply in the great controversy, but also in the great 
spirit of the age. Let then the following pages be 
perused, not with the belligerent feeling of religious 
controversy, but with the prayer of our Lord — "Thy 
kingdom come, thy will be done on earth, as it is in 
heaven." 



INTRODUCTION. 



The history of the human race has wonderfully ex- 
hibited the craft and malignity of Satan, as contrasted 
with the power and grace of God. 

When the destiny of that race was suspended upon 
the observance of a particular precept, the great ene- 
my, through his subtilty, effected the violation of that 
precept, and the consequent condemnation of the 
human species. But good arose out of evil. Divine 
grace had provided a Deliverer, and the assurance 
was given, that "the seed of the woman should bruise 
the serpent's head." 

Soon after this, the malignity of Satan is seen, in 
promoting bloodshed and slaughter among mankind. 
Cain kills his brother, and " the earth is rilled with 
violence. " Here again Jehovah interposes. Noah 
is commanded to build an ark, in which, not only 
himself and family were for a time to be deposited; 
but, in which, through this one family, all future gen- 
erations were to be preserved. A flood of waters 
then desolates the earth, the ungodly are destroyed ; 
but the chosen family outride the storm, and are safely 
landed on the sunny top of Ararat. 

A few centuries after this awful warning, the great 
deceiver introduces idolatry into the world. Those 
created things, which God had ordained to minister 
to the wants of men, are themselves converted into 
deities. The settlers of new colonies, the inventors 
of useful arts, venerated ancestors, are all considered 
as so many gods. Nor did the evil stop here. These 
distant objects and revered names, must be brought 



10 INTRODUCTION. 

nigh to the worshipper; they must approach his 
senses. To effect this, pictures, images, and statues 
were introduced ; and even these received divine 
worship ! God interposes again. Abraham is called 
from Ur of Chaldea, and he and his posterity are 
made the depositaries of the truth and promises of 
Jehovah. 

The enemy, however, pursues this chosen race. 
He raises up among them false prophets ; he leads 
even Israel into idolatry ! For these breaches of his 
covenant, God punished his people in various ways ; 
and ultimately caused them to endure a long and 
afflictive captivity in a foreign land. 

Rescued from their visible idolatry, the next device 
of the great apostate was to obscure and corrupt those 
living oracles of God, by which Israel was to be 
governed. The synagogue has now taken the place 
of the grove, and the Rabbi that of the prophet of 
Baal. The word of God is now the professed object 
of study. Learned men are raised up, and schools 
of biblical literature are established. But inquiries 
are pursued beyond the testimony of God, and tra- 
dition is made the interpreter of Scripture. Soon, 
this tradition is exalted into an authority equal, or 
even superior to that of the written word; while 
the strange spectacle is exhibited, of a people, with 
the law of God in their hands, yet following " the 
doctrines and commandments of men." It was at this 
period, the great Deliverer appeared. 

The doctrines of Jesus were designed to bring men 
back from human testimony to that which is divine. 
Tradition, philosophy, human teaching, all he sub- 
jected to revelation. By his death too, and priestly 
intercession in heaven, he abolished the pre-existing 
priesthood and ritual, and introduced a simple and 
spiritual mode of worship, adapted to all nations, and 
designed for universal prevalence. He abolished, in 
short, the slavery of men, and introduced the freedom 
of God. 

This new system met with special opposition from 
Satan. He stimulated first the Jews, and afterwards 



INTRODUCTION. 11 

the Romans, to persecute and destroy it. Favoured 
however by God it ultimately triumphs. Embraced at 
first by the people, it afterwards enters the palaces of 
the great, and even ascends the throne of the Caesars. 

This new aspect of affairs, led Satan to a different 
mode of attack. Unable to crush the new system, he 
undertakes its corruption. This was effected chiefly 
by the Papacy, a scheme more subtle in its conception, 
more extensive in its operations, and more destructive 
in its effects, than any ever devised for the overthrow 
of the truth and church of God. 

Already have God's people been, in a great mea- 
sure, delivered from this tyrannical power. The yoke 
of iron has been broken, the walls of brass have fallen 
down. The light of the Reformation now happily 
shines upon a large portion of Christendom: and mil- 
lions there are, who rejoice in the truths which Popery 
for centuries had eclipsed, and hidden from the world. 
Nor is this all; we have the promise of Jehovah him- 
self, that the very last fragment of this oppressive 
system, shall ere long be banished from the earth. 
"Whom," says an Apostle, "the Lord shall consume 
with the spirit of his mouth, and shall destroy with 
the brightness of his coming." 

In applying the term Antichrist (Ave txgistos) to the 
usurping power here alluded to, the writer has not 
only followed great and ancient names, but the true 
etymology and meaning of the word. Macknight de- 
fines its meaning thus — "One who puts himself in the 
place of Christ, or who opposeth Christ." Schleusner 
says — "In Novi Testamenti libris, semper adversa- 
rium Christi ejusque religionis, significat"* — " in the 
books of the New Testament it always signifies an 
enemy of Christ and of his religion." How appropri- 
ately the history and character of the Papacy have 
fulfilled these descriptions, need not here be affirmed. 

This term, too, has been applied both by the ancient 
fathers, and by modern writers, by Protestants and 
Romanists, to some great enemy to the church, not 

* In verbo. 



12 INTRODUCTION. 

existing so early as the days of the Apostles. Speak- 
ing of the Roman empire, Tertullian says — " Cujus 
abscessio in decern reges dispersa Antichristum super- 
ducet* — "Whose separation into ten kingdoms will 
bring on Antichrist." Cyril, of Jerusalem, expresses 
himself thus on the same subject — "Decern simul reges 
Romanorum excitabuntur in diversis quidem locis, 
eodem tamen tempore regnantes. Post istos autem un- 
decimus Antichristus, per magicum maleficium Roma- 
norum potestatem rapiens."t "There will arise at the 
same time ten kings of the Romans in different places 
indeed, but reigning all of them at the same time. 
But after them the eleventh will be Antichrist, who, 
through magical wickedness, will seize the power of 
the Romans." Commenting on the passage in 2 Thes- 
salonians, Jerome says — " Nisi, inquit, fuerit Roma- 
mim Imperium ante desolatum, et Antichristus praeces- 
sit, Christiis non veniet." % " Says the apostle, unless 
the Roman empire shall first be desolated, and Anti- 
christ precede, Christ will not come." Augustine also 
employs the word in the same sense. "Nulli dubium 
est, eum de Antichristo ista dixisse; diemque judicii 
non esse venturum nisi ille prior venerit."§ "It can 
be doubted by none, but that he (Paul) speaks these 
things concerning Antichrist, and that the day of 
judgment will not come, unless he first appear." Gre- 
gory the Great, bishop of Rome, also employs the 
word in the same way. Reprimanding John, bishop 
of Constantinople, who was seeking to be made head 
of the whole church, he says — " Ergo fidenter dico, 
quod quisquis se universalem sacerdotem vocat, vel 
vocari desiderabit in elatione sua, Antichristum prse- 
currit."|| "I say confidently, therefore, that whosoever 
calls himself universal bishop, or even desires in his 
pride to be called such, is the forerunner of Anti- 
christ." 

The Reformers generally, and since them, the great 
body of Protestants, have uniformly employed this 

* De Rcsnrrcctione Carnis, ch. 24. t Cat. xv. 5. 

X Algasice, Ques. ii. § De Civitatc Dei. i., 20, 19. || i. 6 Epis. 30. 



INTRODUCTION. 13 

term to designate " the man of sin" of the apostle 
Paul, the "little horn" of Daniel, and the "beast" 
predicted by John. 

The very same use is made of this term by Roman- 
ists themselves. " But Antichrist," says Calmet, "the 
real Antichrist, who is to come before the universal 
judgment, will, in himself include all the marks of 
wickedness, which have been separately extant in dif- 
ferent persons, who were his types or forerunners." t 
The commentator on the Do way Bible, in his remarks 
upon the " man of sin," says, " It agrees with the 
wicked and great Antichrist, who will come before 
the end of the world." 

There is also exegetical evidence, that the term 
Antichrist, in the epistles of John, is legitimately used 
in its application to the head of some great apostasy 
from the Christian faith. There is strong probability, 
that these epistles were written after the destruction 
of Jerusalem. If so, "the last time" of John, cannot 
refer to a period just preceding the subversion of that 
city. It seems rather to be synonymous with " the 
latter times," spoken of by Paul. Nor is there any 
objection to this in the fact, that John says, " Even 
now are there many Antichrists." The apostle Paul 
makes the same statement concerning "the man of 
sin" — "The mystery of iniquity doth already work." 
Each of these apostles too, represents the person, or 
persons of whom they speak, as those who had de- 
parted from the Christian faith. "Now the Spirit 
speaketh expressly, says Paul, that in the latter times, 
some shall depart from the faith." John also des- 
cribes his Antichrist, or Antichrists, as those who 
" deny the Father and the Son," and as persons who 
" went out" from the church. 

The true interpretation of these passages seems to 
be the following: The Spirit of God had revealed to 
the apostles, that at some future period there would 
be a great corruption of the Christian faith. Even in 
their own day there were some, who^had begun al- 

*In verbo. 
.2 



11 INTRODUCTION. 

ready to depart from that faith and (o corrupt it. 
These the apostles considered as the forerunners of 
those later apostates, who would more generally and 
dreadfully pervert the gospel of Christ. In a more 
general way therefore, they classify them all together, 
but give a more particular description of the later and 
more notable apostates. 

The preceding observations and authorities will 
justify, it is hoped, the use of the term Antichrist 
as employed in this volume. As the writer firmly 
believes that the "little horn" of Daniel, the "man 
of sin" of Paul, and "the beast" of John, all symbo- 
lize the papal power, he has felt no hesitation, in ap- 
plying the word Antichrist directly to that power. 

The author has also to state, that the motive which 
has led him to unite the two subjects, Christ and 
Antichrist, into one volume, is that the two sets of 
testimonies may act with reciprocal force upon each 
other. The first argument is with the Jew, " beloved 
for the fathers' sake ;" the second is with the Roman- 
ist, pitied for the Saviour's sake. The same mode of 
proof is employed in both cases. And it is sincerely 
hoped, that if the Jew shall see any reason from these 
pages, why the Romanist should be convinced, he 
may also find something to lead him to his own Mes- 
siah ; and that if the Romanist shall here find any- 
thing which he supposes ought to satisfy the Israelite, 
he may also discover reasons to renounce his own 
system of error. 

It is not, however, for either Jews or Romanists 
that these pages are chiefly written. The specific 
object is, to convince men in general, that the Papacy 
is the Antichrist predicted in the word of God. Most 
who will read these pages, are Christians, at least in 
name. They have no doubt, but that Jesus is the 
Christ. The author, therefore, proceeds, upon the 
same ground on which the Messiahship of Jesus is 
established, to prove the Antichristian character of 
the Papal power. To his own mind, the one set of 
arguments is as strong as the other; so, that if it be 



INTRODUCTION. 15 

admitted, that Jesus is the Christ, he sees not how it 
can well be denied, that the Papacy is the Antichrist. 

There is a strange similarity on this subject, be- 
tween the infatuations of the child of Abraham and 
the disciple of the Pope. Both are looking for the 
proper subjects of these prophecies as yet future. To 
the Jew, Messiah is yet to come. Jesus to him is an 
impostor, a malefactor; his death was merited, his 
name is to be execrated. To the Romanist, Antichrist 
is yet to come; he is to arise but a little this side the 
last day. To him the Papal is the only true church, 
nor is there salvation in any other. Here is agree- 
ment, a strange agreement in infatuation and delusion ! 
Surely God hath "blinded their eyes" and given them 
up to their own understandings. 

Possibly some may think, that in a few of the chap- 
ters, sufficient regard has not been had to the unity 
of the argument. These apparent digressions have 
been indulged in, to exhibit more fully by contrast, 
the Christian and Antichristian systems. Popery never 
looks more deformed than when brought into com- 
parison with true Christianity. 

That God may bless this volume for the promotion 
of the truth, and the advancement of his own glory, 
is the sincere desire of the author. 



PART I. 



CHRIST; 



OR 



JESUS OF NAZARETH 



PROVED TO BE 



THE MESSIAH. 



INTRODUCTORY REMARKS. 



If it be admitted, that, as a transgressor, man needs 
a Saviour, and that one has been provided for him; 
then, all the evidence which establishes the personal 
identity of such a Saviour, must be considered as in- 
vested with fearful interest. Who is he ? When did 
he appear? What is his character? What has he 
done ? How is an interest in him to be secured ? 
These, and similar questions, a serious and reflecting 
mind will not only propose, but desire to them all 
satisfactory answers. 

The mere knowledge of the fact, that we need a 
Saviour, however deeply felt, cannot save us: nor 
can any reliance, however strong, we repose in a pre- 
tended deliverer, secure our everlasting peace. In 
the former state of mind, we only perceive the ruin 
in which sin has involved us, without being rescued 
from such ruin. In the latter, our reliance being 
placed upon a false foundation, must, of course, dis- 
appoint us, when the time of trial comes. 

Besides, one who undertakes to rescue us from sin 
and death, must demand our confidence, and ought 
to receive both our homage and our obedience. But 
how can that confidence be demanded by one un- 
known ? And how can such homage and obedience 
be rendered to one, whose merits and character are 
concealed? 

The very existence therefore, of spiritual character, 
and of a well founded hope for eternity, must depend 
upon a proper knowledge of Him, whom God hath 
sent "to destroy the works of the devil," and "to 
bring in everlasting righteousness." 

What then, is the nature and strength of the evi- 



20 INTRODUCTORY REMARKS. 

dence, upon which Christians have so uniformly re- 
garded Jesus of Nazareth, and none other, as their 
great Deliverer and Hope ? It is known, that the 
Jews as a race, do not agree with Christians in this 
faith. It is known, that the larger portion of the 
world are altogether ignorant of such a person as 
Jesus. It is also lamentably true, that many, who 
are familiar with his name and history, yet reject him 
as a Saviour. Why is it, that in distinction from all 
these, Christians repose their trust in Jesus, and make 
him, and him only, the foundation of their hope for 
eternity ? 

The ground upon which such confidence is reposed 
in Jesus, can of course be none other, than the firm 
conviction, that he is in truth the great Deliverer, 
promised to mankind from even the earliest ages. If 
deceived on this point, all Christians are in a dreadful 
delusion ; and, notwithstanding their most sanguine 
hopes, must still be under the power of sin and the 
displeasure of God. On the contrary, if Christians 
be not deceived in their faith, and if indeed, Jesus of 
Nazareth be the promised Messiah, and " the only 
name given under heaven whereby men must be 
saved;" then are the rest of mankind in a most 
perilous and dreadful condition. Whether therefore 
the one or the other be in error, the evidence, which 
substantiates the claims of Jesus of Nazareth to Mes- 
siahship, can be considered only with the deepest in- 
terest. It is that evidence which we now proceed to 
exhibit. 



CHRIST PROVED TO BE THE MESSIAH. 



CHAPTER I. 



THE GENEALOGY OF JESUS. 



One sign, which was to designate the person of the 
promised Messiah, was, his regular descent from 
Abraham, through the tribe of Judah, and family of 
David. If the will of God had so determined, the 
Messiah might have descended from any other nation 
than the Israelites, or from any other tribe than Judah, 
or from any other family than that of David. But 
since the purpose of God has marked out successively, 
Abraham, Judah, and David, as the lineal ancestors 
of the promised Saviour, it is in that line, and that 
only, that we must expect his birth. And should 
every other part of the evidence be complete, and yet 
this be wanting, it could not be proved, that Jesus of 
Nazareth is really the Christ. He might have been an 
illustrious prophet; he might have been a great 
" teacher sent from God;" his life might have been 
the most blameless and pure, and his doctrine the most 
exalted and heavenly ; he might too, have effected a 
great moral change among the Jews, and also in the 
state of the world generally; still his claims to Mes- 
siahship could not be established, unless he were born 
in the predicted line of ancestry. 

When God called Abraham from Ur of Chaldea, 
among other promises, he gave him the following, 
" And in thee shall all families of the earth be blessed." 
Gen. xii. This promise was afterwards repeated when 
Abraham was called to offer up his son Isaac. Gen. 
xxii. Now, whatever blessings mankind may in 
general have derived from the Israelites, it is evi- 

3* 



22 CHRIST PROVED TO BE 

dent, that this promise refers to the Messiah. The 
Apostle Paul has given us its true exegesis — " He 
saith not, and to seeds, as of many, but as of one, 
and to thy seed, which is Christ." Gal. iii. Tiie 
Messiah then was to be a lineal descendant of 
Abraham. 

He was also to descend from the tribe of Judah. 
When the patriarch Jacob was blessing his sons, he 
pronounced, by divine inspiration, the following re- 
markable prediction concerning Judah: "The sceptre 
shall not depart from Judah, nor a lawgiver from be- 
tween his feet, until Shiloh come, and unto him shall 
the gathering of the people be." Gen. xlix. Whatever 
criticisms the learned may have made upon this pas- 
sage, the opinion has almost universally obtained, 
both among Jews and Christians, that its reference is 
to the Messiah as descended from the tribe of Judah. 
"The Jews," says Hengstenberg, "regard verse 10th, 
as predicting the Messiah. Thus it was interpreted 
by the Chaldaic paraphrases; the Targum of On- 
kelos, of Jerusalem, and of Jonathan; the Talmud, 
the Zohar, and the old book Bereshith Rabba ; and 
even by several of the more modern commentators, 
as Jarchi. The Samaritans also explain this pass- 
age of the Messiah. In the Christian church, the 
Messianic interpretation has, from the earliest times 
been generally approved."* Gesenius renders the 
passage thus — "Judah shall not lay aside the scep- 
tre of a leader, until he shall have subdued his ene- 
mies and obtained dominion over many nations ; re- 
ferring to the expected Kingdom of the Messiah, who 
was to spring from the tribe of Judah."t 

The same reference to the Messiah, as descended 
from the tribe of Judah, is to be found in Psalm cviii, 
where it is said of that tribe, "Judah is my lawgiver." 
This passage may have primary reference to the es- 
tablishment of the throne in that tribe; but its allu- 
sion evidently extends farther, and designates that 
future and illustrious Lawgiver, whom not only the 

* Chris, in loco. t Lex. in loco. 



THE MESSIAH. 23 

Jews, but all the nations of the earth were to obey. 
" Perfectissime hoc completum in Christo,"* — says 
Poole — This is most perfectly fulfilled in Christ. 

The prophet Isaiah is even more explicit. "And 
I will bring forth a seed out of Jacob, and out of Ju- 
dah an inheritor of my mountains, and mine elect 
shall inherit it, and my servants .shall dwell there." 
The allusion here is so obvious as to need no expla- 
nation. The Messiah, therefore, was also to be a 
descendant from the tribe of Judah. 

He was also to be of the house or family of David. 
"And thy house and thy kingdom/' said God to Da- 
vid, " shall be established forever before thee : thy 
throne shall be established forever." 2 Sam. vii. The 
Psalmist in alluding to this promise, represents Jeho- 
vah as saying — "Once have I sworn by my holiness, 
that I will not lie unto David. His seed shall endure ; 
and his throne as the sun before me. It shall be 
established forever as the moon, and as a faithful wit- 
ness in heaven." Psalm Ixxxix. These promises in- 
clude specifically and with great emphasis, the per- 
petuity of the throne in the house of David. Now, 
from Solomon to Zedekiah, there was included but a 
period of about four hundred and thirty years. And 
from Zedekiah to the dispersion of the Jews by the 
Romans, only a period of about six hundred more: 
unless, therefore, the throne of David be set up in the 
person of Messiah, these promises can have no real 
fulfilment. 

But the prophets are more specific — "And there 
shall come forth a rod out of the stem of Jesse, and a 
branch shall grow out of his roots. And the Spirit of 
the Lord shall rest upon him. And he shall not judge 
after the sight of his eyes ; neither reprove after the 
hearing of his ears : but with righteousness shall he 
judge the poor, and reprove with equity for the meek 
of the earth. And righteousness shall be the girdle 
of his loins, and faithfulness the girdle of his reins." 
Isa. xi. The reference of this passage to the Messiah 

* In loco. 



24 CHRIST PROVED TO BE 

is not only proved by the context, but also by a simi- 
lar one in Jeremiah. "Behold the days come, saith 
the Lord, that I will raise unto David a righteous 
Branch ; and a King shall reign and prosper, and 
shall execute judgment and justice in the earth; and 
this is his name whereby he shall be called — The 
Lord our Righteousness." Jer. xxiii. But, even if 
there were any obscurity in these passages, there can 
be none in the following. Speaking of the Messiah, 
Isaiah says — " Of the increase of his government and 
peace, there shall be no end, upon the throne of David, 
and upon his kingdom, to order it, and to establish it 
with judgment and with justice from henceforth even 
forever." Isaiah ix. 

These prophetic passages sufficiently explain the 
promise originally given to David, and so delightfully 
dwelt upon by the ancient Israelites in their inspired 
songs. The perjietuity of David's throne and king- 
dom, was to exist in the person of the Messiah; who 
according to the flesh was to be made of the seed of 
David. David himself died soon after the promise 
was given. The line of earthly kings descending from 
him, terminated in the period of a few centuries. 
Even the dependent and afflicted dominion of the 
family of David and of the tribe of Judah which suc- 
ceeded, was terminated under Titus and the Roman 
legions. All these were to pass away. But the king- 
dom of Messiah was to be strictly "everlasting " 
and his dominion without end. In him, the throne of 
David was to be re-established, and was destined to 
continue "forever." 

The descent then of the Messiah was to be through 
Abraham, Judah, David. Any other descent there- 
fore must destroy the title and defeat the claims of 
him, who pretends to be the subject of these remark- 
able predictions. Was Jesus of Nazareth, of such 
descent? 

This question is both fully and satisfactorily an- 
swered in the New Testament. The evangelists, Mat- 
thew and Luke, have each given genealogies of Jesus, 
the express object of which was to exhibit these facts. 



THE MESSIAH. 25 

These tables are in many respects different; but in 
that which is essential, they perfectly agree. Luke 
traces the genealogy of Jesus to Adam; Matthew 
only to Abraham. Luke follows either the line of 
Mary's ancestry, or of Joseph's legal ancestry ; Mat- 
thew that of Joseph's natural ancestry. From Jesus 
to David, Luke mentions forty-two names; Matthew 
but twenty-seven. Matthew has also omitted three 
names found in First Chronicles, chapter iii. 

Now, notwithstanding these discrepancies, and the 
various methods adopted by the learned to reconcile 
them, the facts, about which we are inquiring, are 
obvious in both tables. Each evangelist traces the 
genealogy of Jesus to David. They take different 
routes, but arrive here at the same point. Nor is there 
the least variation between them from David, through 
Judah to Abraham. Here the tables perfectly agree, 
and the testimony of each is, that Jesus of Nazareth 
was lineally descended from David, Judah, Abraham. 

In explanation of the differences between these ta- 
bles, the following observations of Bloomfield will be 
found appropriate. " As to the reconciling this (Mat- 
thew's) genealogy with that of St. Luke, it is best 
done, by supposing that St. Matthew gives the ge- 
nealogy of Joseph, and St. Luke that of Mary. And 
therefore the former, who wrote principally for the 
Jews, traces the pedigree from Abraham to David, and 
so through Solomon's line to Joseph the legal father 
of Jesus. And it must be remembered, that among 
the Jews, legal descent was always reckoned in the 
male line. St. Luke, on the contrary, who wrote for 
the Gentiles, traces the pedigree upwards from Heli, 
the father of Mary, to David and Abraham, and 
thence to Adam, the common father of all mankind. 
Finally, whatever difficulties, even after all the dili- 
gence of learned inquirers, shall exist on certain mat- 
ters connected with these genealogies, we may rest 
assured, that if these genealogies of Christ, which 
must be understood to have been derived from the 
public records in the Te?n/:le, had not been agreeable 
thereto, the deception would have been instantly de- 



26 CHRIST PROVED TO BE 

tccted. And thus, whether Christ's pedigree be traced 
through the line of Joseph or of Mary, it is undenia- 
ble, that Jcsns was descended from David and Abra- 
ham, agreeably to the ancient promises and prophe- 
sies that the Messiah should be of their seed."* 

The following statements from the learned Dr. 
Clarke are also valuable. "Mary therefore appears 
to have been the daughter of Heli. Joseph and 
Mary were of the same family; both came from 
Zerubbabel ; Joseph from Abiud, his eldest son ; 
Mary by Rhesa his youngest. Thus it appears, that 
Jesus, son of Mary, re-united in himself all the blood, 
privileges, and rights, of the whole family of David; 
in consequence of which he is emphatically called, 
the son of David"\ 

There is another remarkable fact recorded in the 
New Testament, which casts light upon the ancestral 
descent of Jesus. Luke records it in the following 
manner — "And it came to pass in those days, that 
there went out a decree from Caesar Augustus, that all 
the world should be taxed. And all went to be taxed 
every one to his own city. And Joseph also went up 
from Galilee, out of the city of Nazareth, into Judea, 
unto the city of David, which is called Bethlehem 
(because he was of the house and lineage of David) 
to be taxed, with Mary his espoused wife." Luke ii. 
Here is an event in which we see most clearly the 
hand of Divine Providence. The emperor Augustus 
makes a decree, which in its operation, requires every 
Jew to be enrolled in his own family and tribe. The 
names of Joseph and Mary are entered at Bethlehem, 
as belonging to the house of David. What a re- 
markable occurrence ! What a public and authentic 
attestation of the real ancestry of Jesus! The hum- 
ble circumstances of Joseph and Mary ; their remote- 
ness especially from the ordinary dwelling-place of 
the illustrious family of David, might have obscured 
the ancestry of their extraordinary Son. But a cir- 
cumstance occurs forever to dispel all doubt on that 

* Notes on Mat. + Notes on Luke. 



THE MESSIAH. 27 

subject. By an imperial mandate, they are enrolled 
at Bethlehem, as the descendants of the royal house 
of the son of Jesse! 

But there are a great many different passages in 
the New Testament, which distinctly state, that the 
genealogy of Jesus was such as the Old Testament 
Scriptures had assigned to the Messiah. Thus the 
Apostle Paul declares, that Christ " took not on him 
the nature of angels, but the seed of Abraham." Heb. 
n. Again he affirms, that "it is evident, that our Lord 
(that is Jesus) sprang out of Juda." Heb. vii. Zach- 
ariah also speaks of Jesus as "a horn of salvation 
raised up in the house of David." Luke i. Peter 
affirms, that Jesus was "the fruit of the loins" of Da- 
vid, Acts ii; and Paul, that Christ, "was made of the 
seed of David according to the flesh." In truth, so 
numerous are the statements of this sort to be found 
in the writings of the Apostles, that it is impossible to 
deny, that their plain, uniform, and invariable tes- 
timony is, that Jesus was descended from David, 
Judah, Abraham. 

The evidence then, in behalf of the Messiahship of 
Jesus of Nazareth, so far as ancestral descent is con- 
cerned, is perfect. The purpose of God and prophecy 
require, that the Messiah should be descended through 
certain persons, specially designated, in the Old Testa- 
ment Scriptures. The Evangelists and Apostles fur- 
nish indisputable testimony,that Jesus of Nazareth was 
thus descended. His genealogy, both legal and nat- 
ural, passes through these very persons. The most 
authentic records are employed to show, that these 
were his ancestors. And those who knew him best, 
never considered him as belonging to any other/am- 
ily, tribe or nation. 



28 CHRIST PROVED TO BE 



CHAPTER II. 



THE BIRTH OF JESUS. 



Besides the evidence arising from the previously de- 
fined ancestors of the Messiah, there was to be one 
circumstance connected with his birth, so peculiar and 
extraordinary, as to point him out in distinction from 
all others — He was to be bom of a virgin. True, a 
fact of this kind might be of more difficult proof than 
many others, in the life of the promised Saviour. 
Delicacy too, would naturally cast a veil over it for 
a time. Still however, it might be proved ; and 
when proved, it would powerfully tend, not only to 
identify the person of the Messiah, but to demonstrate 
also, the extraordinary character of his mission. 

In Genesis iii. 15, are these words, "And I will put 
enmity between thee and the woman, and between thy 
seed and her seed; it shall bruise thy head, and thou 
shalt bruise his heel." The reference in this passage 
is evidently to the Messiah. We have already seen 
that the term seed, employed in the promise given to 
Abraham, refers to the predicted Saviour. The same 
allusion is intended by the word in the present in- 
stance. The Messiah was to be, not only a son of 
Abraham by natural descent, but a son of the ivoman, 
by miraculous conception and birth. 

That which is here affirmed of this seed is applica- 
ble only to the Messiah. He was to bruise the head, 
that is, to overthrow the kingdom of the serpent, or 
Satan. But who is competent to a work of this kind, 
save the chosen of God, the Saviour of men? Nor 
was Eve the specific woman alluded to in this pro- 
mise. The Messiah was not born of her; for, he was 
afterwards promised to Abraham and David. Eve, 
therefore, could not be the woman here meant. The 



THE MESSIAH. 29 

prophecy must therefore refer to some other woman, 
who should exist in after ages. '-He, (Christ) says 
Scott, is called the seed of the woman, and not the 
seed of Adam, though descended from both; not only 
because Satan had prevailed first against the woman, 
but likewise with an evident prophetic intimation of 
his miraculous conception and birth of a pure vir- 
gin."* "Christ is called the seed of the woman, 
says Lowth, by way of distinction, as not to be born in 
the ordinary way of generation. "t Bloomfield also 
speaks of Mary, as "that particular virgin who was 
prophesied of from the beginning, and whose seed 
was to bruise the serpent's head. "J 

The prophet Isaiah, is still more explicit, in pre- 
dicting the miraculous birth of the promised Deliverer. 
"And he said, Hear ye now, house of David ! Is it a 
small thing for you to weary men; but will ye weary 
my God also? Therefore, the Lord himself shall give 
you a sign. Behold, a virgin shall conceive and bear a 
son, and shall call his name Immanuel." Isa.vii. 13,14. 
Attempts have been made to explain away the mean- 
ing of this passage, by asserting that the Hebrew word 
noty here translated a virgin, denotes also a young 
married woman, and by applying the language either 
to the son of the prophet himself, or to some other 
child, born about that time. This mode of interpre- 
tation seems almost inexcusable in Christian com- 
mentators, from the fact that the Evangelist Matthew 
applies the passage directly to Mary and to Jesus. A 
safer expositor, no plain and honest believer could 
desire. Gesenius, although he asserts the meaning of 
the word in this place to be, "a youthful spouse," yet 
defines it as generally meaning, "« girl, maiden, or 
virgin, of marriageble age."§ "The primary mean- 
ing of the word, says Lowth, is hid, or concealed; 
from whence it is taken to signify a virgin, because 
of the custom in eastern countries, to keep their vir- 
gins concealed horn the view of men."|| The He- 

* In loco. + On Isaiah. I Com. on Mat. 

§ Heb. Lex. in vcrbo. || On Isaiah. 



30 CHRIST PROVED TO BE 

brew word, says Scott, most properly signifies a vir- 
gin; and so it is translated here, by all the ancient 
interpreters, and it is never once used in the Scrip- 
tures in any other sense."* 

There is, however, another and very obvious objec- 
tion to the application of this language in the man- 
ner above alluded to. The birth of the predicted 
child was to be a sign, a miracle. Now, what sign 
or miracle could it be, that a young married woman 
should bear a son ? Evidently, the force and pro- 
priety of the language, are entirely destroyed by such 
an interpretation. Nor is it any objection to the Mes- 
sianic character of the passage, that in the context, 
the prophet alludes so much to the existing state of 
things among the Jews. It is the usual practice of 
the ancient prophets, not only to make rapid transi- 
tions in their subjects, but also to mingle their predic- 
tions of the Messiah, and his kingdom, with the state 
of the Jewish commonwealth around them. The lat- 
ter was a sort of prophetic observatory, from which 
these holy men contemplated and described the more 
distant objects under the Messiah's reign, a sort of 
national prism, casting its various hues upon the 
glories of the latter day. 

The name also of the predicted child, forbids the 
application of this passage to any ordinary Jewish 
family — "And shall call his name Immanuel" This 
name which is made up of three Hebrew words com- 
bined, means literally, God-wit h-us. Now, it is cer- 
tain, that such a name was really given to no child 
born at the time, of which we have any account. It 
is also certain, that such a name could be appropri- 
ately given to no ordinary Jewish child whatever. 
Of whom, but of the promised Son of David, the 
Messiah, could such a name be descriptive ? He and 
he only, could be, " God-wit h-ns." 

If then we associate these passages together, we 
have two distinct and positive declarations, the one 
made immediately by God himself, the other by a 

* In loco. 



THE MESSIAH. 31 

prophet in his name, that the promised Saviour was 
to be vir p;in-born; that he was to be peculiarly and 
independently the woman's son. How do these pro- 
phecies apply to Jesus of Nazareth? 

The circumstances and manner of his birth are thus 
given by Luke: "And in the sixth month, the angel 
Gabriel was sent from God unto a city of Galilee, 
named Nazareth, to a virgin espoused to a man 
whose name was Joseph, of the house of David ; and 
the virgin's name was Mary. And the angel came 
in unto her and said, Hail, thou that art highly 
favoured; the Lord is with thee. Blessed art thou 
among women. And when she saw him, she was 
troubled at his saying, and cast in her mind, what 
manner of salutation this should be. And the angel 
said unto her. Fear not Mary, for thou hast found 
favour with God. And behold thou shalt conceive in 
thy womb, and bring forth a son, and shalt call his name 
Jesus. He shall be great, and shall be called the Son 
of the Highest: and the Lord God shall give unto him 
the throne of his father David; and he shall reign 
over the house of Jacob forever; and of His kingdom 
there shall be no end. Then said Mary unto the 
angel, How shall this be, seeing I know not a man? 
And the angel aswered and said unto her ; The Holy 
Ghost shall come upon thee, and the power of the 
Highest shall overshadow thee; therefore also, that 
holy thing which shall be born of thee, shall be called 
the Son of God." Luke i. 2G-35. 

The narrative as furnished by Matthew is the fol- 
lowing: "Now the birth of Jesus Christ was on this 
wise : when as his mother Mary was espoused to 
Joseph, before they came together, she was found 
with child of the Holy Ghost. Then Joseph her hus- 
band, being a just man, and not willing to make her 
a public example, was minded to put her away pri- 
vily. But while he thought on these things, behold, 
the angel of the Lord appeared unto him in a dream, 
saying, Joseph, thou son of David, fear not to take 
unto thee Mary thy wife; for that which is conceived 
in her is of the Holy Ghost. And she shall bring 



32 CHRIST PROVED TO BE 

forth a son, and thou shalt call his name Jesus; for 
he shall save his people from their sins. Then Joseph 
being raised from sleep, did as the angel of the Lord 
had bidden him, and took unto him his wife; and 
knew her not till she had brought forth her first-born 
son: and he called his name Jesus." Matt. i. 18-25. 

Jehovah, to execute his purposes of grace to man, 
and to fulfil the prophecies previously delivered, sends 
an angel to Nazareth in Galilee, to make known to a 
virgin there, that she had been selected as the mother 
of the long expected Saviour. With conscious inno- 
cence, but deep interest in the tidings brought, the 
virgin states, what seemed to her an insuperable bar- 
rier to the accomplishment of the event announced. 
Her doubts however, are removed by the angel, who 
informs her, that the birth of her son was to be mira- 
culous, and not ordinary. Mary was at the time 
espoused to a man, also living at Nazareth, whose 
name was Joseph. Joseph, in the course of time dis- 
covers the condition of his intended wife. He loves, 
he esteems her; but being "a just man," and not 
willing by a public act of marriage, to cover a crime 
he considered so heinous and offensive, he resolved to 
give her a bill of divorce, and thus, according to the 
Jewish usages, to destroy the contract of marriage 
existing between them. He determined, however, 
from the regard he felt for his intended bride, to do 
this privately. While meditating upon these things, 
an angel appears to him also, and informs him, not 
only that Mary had not offended, but that the child 
she was about to bring forth, was the promised Deli- 
verer of men. So satisfied was this just and good 
man with the information given him by the angel, 
that all his fears were dissipated, and he hesitated not 
publicly to receive Mary as his wife, and thus to be- 
come not only her guardian and protector, but the 
guardian and protector also, during his infancy and 
childhood, of her illustrious Son. 

There is in these simple and undisguised narra- 
tives, every possible appearance of truth. There is 
nothing improbable, that the birth of a Saviour should 



THE MESSIAH. 33 

be attended with miracle. And if such a birth be 
miraculous, there is nothing improbable in the visita- 
tion of angels on the occasion, and especially, of their 
visitation to the parties most deeply concerned. The 
reserve too and modesty of the virgin, the fears and 
anxieties of Joseph, the native simplicity which per- 
vades the narratives, all tend to give great probability 
to the facts here stated. 

Besides the testimony of Mary and Joseph to the 
miraculous conception and birth of Jesus, another 
witness is introduced by the Evangelists. This wit- 
ness is Elizabeth. Being informed by the angel that 
Elizabeth was also about to become the mother of 
an extraordinary personage, Mary pays her a visit. 
Upon her entrance into the presence of Elizabeth, the 
latter is filled with divine and extraordinary influ- 
ences. Under these supernatural impulses, she an- 
nounces to her visitor the very facts communicated 
by the angel to Mary, and with which she supposed 
none acquainted but herself. Luke i. 39-45. Eliza- 
beth, herself a woman of great piety, was the wife 
of a very reputable priest, by the name of Zacharias. 
Her testimony, therefore, was well calculated to con- 
firm the extraordinary statements made by Mary and 
Joseph, concerning the supernatural conception and 
birth of Jesus. 

Nor would facts like these be apt to be withheld 
from Zacharias, or from the other relatives of both 
families, indeed, of the three families. Mary would 
be likely to narrate them to some at least of her im- 
mediate and most trust-worthy friends. Joseph would 
no doubt, make them known to some of his; and 
Elizabeth and Zacharias, to some of theirs. By this 
means, a number of persons would soon be informed 
of these wonderful events. The near approach too 
of the long expected and earnestly desired Messiah, 
would be too good news to be kept altogether a secret. 
Modesty, it is true, together with the extreme sacred- 
ness of the matter, might prevent clamour or commo- 
tion. There might be no general fame, no wide- 
spread report. Still, however, there would be found 

4* 



34 CHRIS? PROVED TO L£ 

a sufficient number of faithful hearts, to which, like 
Mary's, these wonders might be confided. And that 
this was really the case, there can be no doubt. Mat- 
thew and Luke both speak of them as of events well 
known. 

Nor can we suppose, that the statements of the 
Evangelists are themselves but inventions, to embel- 
lish their history and to exalt their hero. All the evi- 
dence which proves the truthfulness in general of the 
Gospels written by these two Evangelists, will also go 
to establish the accuracy of these particular parts of 
those Gospels. The facts here stated, therefore, must 
stand or fall with the New Testament itself. Besides, 
had these statements of the Evangelists been false, 
that fact might easily have been detected. So that 
instead of adding to the interest of their composition, 
or to the dignity of Jesus, the imposture would have 
produced just the contrary effect. The Evangelists, 
however, speak of these things, as of facts worthy 
of the utmost credit; of facts too, which the subse- 
quent and illustrious life of Jesus, served but to con- 
firm and establish in the minds of men. We cannot, 
therefore, without minds capable of resisting the 
strongest evidence, capable of denying the positive 
statements of the most authentic history, disbelieve 
the miraculous conception and birth of Jesus of Na- 
zareth. His mother, Joseph, Elizabeth, two of his 
disciples, and many of his most intimate acquain- 
tances, all agree in their testimony on this point. 

But if the birth of Jesus was miraculous, then 
have we another, and a most powerful proof of his 
being the Messiah. According to two express pro- 
phecies concerning the Messiah in the Old Testament, 
he was to be "the woman's seed," "a vein's son." 
He was to be born, not in the ordinary method of 
human generation, but by the exercise of Divine and 
supernatural power. A body was to be prepared, 
for the manifestation of the Godhead in human flesh. 
These prophecies have been fulfilled in the birth of 
Jesus. Nor have they been fulfilled in the birth of 
any other person whatever. Abel, Noah, Abraham, 



THE MESSIAH. 35 

David, John and Peter, were all born in the ordinary 
way. Even the mythological stories about the birth 
of Alexander, Romulus, iEneas, and others, were not 
believed by the very historians, among the Greeks and 
Romans, who narrated them. Nor can the history of 
the world, save the New Testament, produce one pro- 
bable case, of a miraculous conception and birth. 
This has been peculiar to one only, of all the multi- 
tudes that have lived upon our globe. That one is 
Jesus. He, and he only, was miraculously conceived ; 
he, and he only, was born of a pure virgin. So far 
then as these prophecies are concerned, Jesus must be 
the Christ, must be the promised Saviour of men. 



36 CHRIST PROVED TO BE 



CHAPTER III. 



THE BIRTH-fLACE OF JESUS. 



Another indication of the person of the Messiah, 
as presented in prophecy, is to be found in the place 
of his nativity. He must not only be descended from 
certain specified ancestors, and born of a virgin, but 
his birth must occur in a particular town. A birth, 
therefore, any where else, even should it be miracu- 
lous, would destroy the claims of him who might pre- 
tend to be the Messiah. 

The designation of the birth-place of the Messiah is 
thus given by the prophet Micah: "But thou, Beth- 
lehem Ephratah, though thou be little among the 
thousands of Judah, yet out of thee shall he come 
forth unto me that is to be Ruler in Israel; whose go- 
ings forth have been from of old, from everlasting." 
Mic. v. 2. As in most of the ancient prophecies, the 
Messiah is not named in this passage: he is, however, 
so significantly referred to, as to render the name alto- 
gether unnecessary. Long before the days of Micah, 
this remarkable personage had been revealed to the 
Israelites as some great king, whom God would set 
over them. He was to be more righteous and wise 
than other sovereigns, and in his day there was to be 
great peace and prosperity. Such prophecies iixed, 
of course, the eyes of all Israel on this, predicted and 
pre-eminent Prince. They turned to him as a bright 
star in a cheerless night, and even when oppressed 
and enslaved, looked forward to his day, as to one of 
deliverance and triumph. When, therefore, one of 
Israel's own prophets, as he looks far down the fu- 
ture, speaks of Him, " ivho is to be Ruler in Israel" 
certainly he can be understood to refer to none else, 



THE MESSIAH. 37 

but to that distinguished Sovereign, the Messiah, 
whom the Lord God was to raise up in the latter day. 

The reference in this passage evidently cannot be 
to David. Micah, as both the title and the contents 
of the book prove, prophesied in the days of Jotham, 
Ahaz, and Hezekiah; that is, about two hundred and 
sixty years after the reign of David. Nor can the 
reference in this passage be to any of the royal de- 
scendants and successors of David. Josiah was the 
only one of any note among them, who filled the 
throne after the days of Micah. It is evident, how- 
ever, that he is not meant; the description does not 
suit him, nor was he born in Bethlehem, but in Jeru- 
salem. There is no one then to whom this prophecy 
can be legitimately applied, but to that Great King, 
the Messiah, whom God, in later times, was to set 
upon the throne of Israel. 

The description here given of the character of this 
extraordinary Sovereign, also limits the application of 
the passage to the Messiah: " His goings forth have 
been from of old, from everlasting." Such language, 
which can in no case be applied to mere mortals, is 
precisely such as is applied in many other passages 
of Scripture to the Messiah. There is a sublimity, a 
greatness, a sort of prophetic obscurity in language of 
this kind, which at once indicates the person to whom 
it is to be referred, and marks out, as with the light of 
sunbeams, the extraordinary character both of his 
nature and office. 

The ancient Jews also uniformly applied this pass- 
age to the Messiah. When a number of them were 
almost persuaded that Jesus was the Christ, others 
said, "Shall Christ come out of Galilee? Hath not 
the Scripture said, that Christ cometh of the seed of 
David, and out of the town of Bethlehem, where Da- 
vid was?" John vii. 47. The objection here raised, was 
to the supposed fact that Jesus was born at Nazareth 
in Galilee. The very objection however proves that 
Bethlehem was to be the birth-place of the Messiah. 

We have, however, not simply the opinion o*f the 
multitude on this subject. The Sanhedrim, the high- 



38 CHRIST PROVED TO BE 

est court formerly of the Jewish nation, expressed the 
same sentiment. Herod, alarmed at the visit of cer- 
tain Eastern Magi, who had come to Jerusalem to 
inquire after him "who was born king of the Jews," 
instituted the inquiry before this celebrated council, 
"where Christ was to be born?" The answer given 
was, "In Bethlehem of Judea; for thus it is written 
by the prophet: "And thou, Bethlehem in the land of 
Judah, art not the least among the princes of Judah-, 
for out of thee shall come a Governor, that shall rule 
my people Israel." Matt. ii. 5, 6. This is decisive. 
The very text itself is used by the Jewish Rulers and 
Rabbins, to prove the birth-place of the Messiah. 

If then this passage have reference to the Messiah, 
it is perfectly clear, where that Messiah must be born; 
not at Jerusalem — not at Nazareth — not at Hebron or 
Capernaum — but in Bethlehem. Nor would any 
place by the name of Bethlehem answer the purpose. 
It must be Bethlehem Ephratah; that is, Bethlehem 
in the land of Judah, as distinguished from another 
Bethlehem in the tribe of Zebulun. Any other birth- 
place, therefore, than that of Bethlehem of Judah, 
would destroy all other evidence of one's being the 
Messiah. Where then ivas Jesus of Nazareth born? 

And here, we cannot but admire that overruling pro- 
vidence of God, which employs, not only various, but 
often apparently contradictory means, to effect its pur- 
poses. Joseph and Mary had been living at Nazareth, 
a town in Galilee. It was in this town they had seen 
their extraordinary visions. It was in this town they 
had loved, had wedded. Nor had the visiting angel in- 
formed them, that Bethlehem must be the birth-place 
of the predicted child. Nor did Joseph and Mary 
seem at all to suppose that the birth of their son, oc- 
curring at Nazareth, would vitiate his claims to Mes- 
siahship. Probably the passage in Micah had escaped 
their notice, or they had forgotten it. Of themselves, 
there is not the least probability, that they would have 
visited Bethlehem. The distance was considerable, 
and ihe condition of Mary unsuited to the fatigues of 
travel. But He who has ordained the end, has also 



THE MESSIAH. 39 

ordained the means. God never forgets a promise, or 
overlooks a word he has spoken. Caesar Augustus, 
ignorant alike of prophecy and of the Messiah, having 
no knowledge of the Divine decrees, nor any intention 
to fulfil them — holding, it may be, the whole nation of 
the Jews in contempt, and believing not a word of all 
their sacred writings — this distant, and proud Empe- 
ror is made to fulfil a prophecy, of whose very existence 
he was entirely ignorant. Either to gratify his vanity, 
or to fix a regular rate of taxation, the Emperor issues 
a decree, "that all the world should be taxed;" that 
is, enrolled. To accomplish this, it was necessary for 
each Jew to report himself in his own tribe and town. 
This edict, so unexpectedly issued, brings Joseph and 
Mary from Nazareth to Bethlehem, just at the time 
when Mary was about to be delivered of her extraor- 
dinary son ! Thus the birth of Jesus, which, under 
ordinary circumstances, would have occurred at Na- 
zareth, was made to happen at Bethlehem, according 
to the prediction of the prophet Micah, many centu- 
ries previously. 

But what evidence have we that Jesus was really 
born at Bethlehem? To satisfy ourselves on this 
point, we must consult the testimony given us by the 
two evangelists, Matthew and Luke. The statement 
of the latter is the following: "And it came to pass in 
those days, that there went out a decree from Caesar 
Augustus that all the world should be taxed. And 
all went to be taxed, every one to his own city. And 
Joseph also went up from Galilee, out of the city of 
Nazareth, into Judea, unto the city of David, which 
is called Bethlehem ; (because he was of the house and 
lineage of David) to be taxed, with Mary his espoused 
wife, being great with child. And so it was, that 
while they were there, the days were accomplished 
that she should be delivered. And she brought forth 
her first-born son, and wrapped him in swaddling 
clothes, and laid him in a manger; because there was 
no room for them in the inn. And there were in the 
same country, shepherds abiding in the field, keeping 
watch over their flock by night. And lo, the angel of 



40 CHRIST PROVED TO BE 

the Lord came upon them, and the glory of the Lord 
shone about them; and they were sore afraid. And 
the angel said unto them, Fear not; for behold, I 
bring you good tidings of great joy, which shall be to 
all people. For unto you is born this day, in the city 
of David, a Saviour, which is Christ the Lord. And 
this shall be a sign unto you; ye shall find the babe 
wrapped in swaddling clothes, lying in a manger. 
And suddenly there was with the angel a multitude 
of the heavenly host, praising God and saying, Glory 
to God in the highest, and on earth peace, good-will 
toward men. And it came to pass as the angels were 
gone away from them into heaven, the shepherds said 
one to another, Let us now go even unto Bethlehem, 
and see this thing which is come to pass, which the 
Lord has made known unto us. And they came with 
haste, and found Mary and Joseph, and the babe lying 
in a manger. And when they had seen it, they made 
known abroad the saying which was told them con- 
cerning this child. And all they that heard it, won- 
dered at those things which were told them by the 
shepherds." Luke ii. 1-18. 

The narrative of Matthew is the following: " Now 
when Jesus was born in Bethlehem of Judea, in the 
days of Herod the king, behold, there came wise men 
from the East to Jerusalem, saying, Where is he that 
is born King of the Jews? For we have seen his star 
in the East and are come to worship him. When 
Herod the King had heard these things, he was trou- 
bled, and all Jerusalem with him. And when he had 
gathered all the chief priests and scribes of the peo- 
ple together, he demanded of them, where Christ 
should be born. And they said unto him, In Bethle- 
hem of Judea. Then Herod, when he had privily 
called the wise men, inquired of them diligently what 
time the star appeared. And he sent them to Bethle- 
hem, and said, Go and search diligently for the young 
child, and when ye have found him, bring me word 
again, that I may come and worship him also. When 
they had heard the king they departed; and lo, the 
star which they saw in the east, went before them, 



THE MESSIAH. 41 

till it came and stood over where the young child was. 
When they saw the star, they rejoiced with exceeding 
great joy. And when they were come into the house, 
they saw the young child with Mary his mother, and 
fell down and worshipped him. And when they had 
opened their treasures, they presented unto him gifts; 
gold and frankincense and myrrh. And being warn- 
ed of God in a dream, that they should not return to 
Herod, they departed unto their own country another 
way." Matt. ii. 1-12. 

From these narratives, we infer the following facts 
concerning the birth of Jesus at Bethlehem. The 
decree of the Emperor Augustus, was the palpable 
reason of the visit of Joseph and Mary to that town. 
Owing probably to the situation of Mary, their arri- 
val was late. The best accommodations, as is usual 
where great crowds collect, had already been engaged 
and occupied. Joseph and Mary are, therefore, com- 
pelled to take that part of the caravansary, or inn, 
which, according to Eastern custom, is occupied joint- 
ly by men and cattle. The birth occurs probably, the 
very night of their arrival; at any rate but a short 
time afterwards. It was the very night of the birth, 
and while Joseph and Mary were still occupying 
their humble lodgings, that the shepherds paid to the 
infant stranger their remarkable visit. Not lon» after 
this, Joseph and Mary are removed to a comfortable 
house. Either the dispersion of the crowd gave them 
more room, or the visit of the shepherds brought them 
into higher notice. Shortly after this removal, the 
visit of the eastern Magi occurred, who, "when they 
were come unto the house, saw the young child with 
Mary his mother, and fell down, and worshipped 
him." This again was soon followed by the des- 
cent into Egypt, and the bloody work of Herod, in 
slaughtering all the babes in Bethlehem and its coasts, 
in order to destroy in the mass, the infant King of the 
Jews. 

In reference to the evidence which these narratives 
afford, that Jesus of Nazareth was born at Bethlehem, 
I offer the two following remarks. It is in the first 

5 



42 CHRIST PROVED TO BE 

place, not at all probable, that the birth of Jesus at 
Bethlehem is a mere invention of the Evangelists. 
True, these Evangelists must have known, that had 
Jesus been born at Nazareth, and not at Bethlehem, 
this one fact must have invalidated greatly, all their 
testimony to his Messiahship. Still, however, it was 
impossible for them to have transferred his birth from 
Nazareth to Bethlehem, had he not really been born 
in the latter town. It may be difficult in the earliest 
ages of society, to determine the birth-place of distin- 
guished men. Thus, seven towns of ancient Greece, 
contended for the honour of having given birth to 
Homer. No such difficulty, however, exists in a 
more polished and literary age. How impossible 
would it be, for instance, for any historian of the pres- 
ent age, to establish the birth of Napoleon at Paris, or 
that of Washington at New York ! The undertaking 
■would be ridiculed; and the author who should at- 
tempt such an imposition upon the credulity of an 
enlightened age, would destroy the reputation of both 
himself and his work in the attempt. Similarly situ- 
ated were the two biographers of Jesus. They lived 
in the Augustan age of Roman literature. Jesus too 
was a man so famed for his doctrines and mighty 
works, as to attract general attention. How absurd, 
then, must have been the attempt of these men, to 
prove that he was born at Bethlehem, had he really 
been born at Nazareth, or elsewhere! The under- 
taking would have been hazardous to themselves, and 
ruinous to their work. 

Nor can we, in the second place, suppose the Evan- 
gelists to have been deceived, as to the true birth-place 
of Jesus. So did Providence order events, as to give 
great publicity to his birth at Bethlehem. The decree 
of Augustus, the visit of Joseph and Mary to Beth- 
lehem to be taxed, the testimony of the shepherds, 
the unusual appearance at that time of the eastern 
Magi in the town, the subsequent slaughter of the 
infants — these were all facts of so very public a na- 
ture, as to leave no doubt whatever, concerning the 
true birth-blace of this remarkable personage. In- 



THE MESSIAH. 43 

deed, if it be not proved by these things that Jesus 
was born in Bethlehem-Judah, then can we establish 
the birth-blace of no one whatever. We have the 
testimony of his own biographers, the testimony of his 
parents, the testimony of the shepherds, of the Magi, 
indeed the testimony of the age in which he lived; 
for no one in all that age has even started the doubt, 
that Jesus was not born in Bethlehem-Judah. 

The testimony, therefore, given by the Evangelists 
to the true birth-place of Jesus is both reasonable and 
credible. It is such as if given by any other histo- 
rians, in reference to the birth-place of any other dis- 
tinguished individual, would not be questioned. We 
are, therefore, bound to receive it. In receiving it, 
however, we admit another proof, that Jesus of Na- 
zareth is the Messiah. Micah had predicted, ages 
before, that "the Ruler of Israel," the Messiah, was to 
come forth of Bethlehem-Judah. The Evangelists 
show to a demonstration, that Jesus of Nazareth was 
actually born in that very town. In this particular, 
therefore, does the history of Jesus, accord with the 
ancient predictions concerning the Messiah. And if 
all other parts of his history shall agree as well with 
those predictions, then may Jew and Gentile, yea, 
angels and men, unite in the song, "Glory to God in 
the highest; on earth peace, good will towards men;" 
for "unto us has been born in the city of David, a 
Saviour, which is Christ, the Lord." 



44 CHRIST PROVED TO BE 



CHAPTER IV. 



THE TIME WHEN JESUS MADE HIS APPEARANCE. 

Another criterion for determining the person of the 
Messiah was, the time of his appearance. The pro- 
phecy, which most accurately fixes that time, is one 
delivered by Daniel. "Seventy weeks," says Gabriel, 
"are determined upon thy people, and upon thy holy 
city, to finish the transgression, and to make an end 
of sins, and to make reconciliation for iniquity, and 
to bring in everlasting righteousness, and to seal up 
the vision and prophecy, and to anoint the Most Holy. 
Know therefore and understand, that from the going 
forth of the commandment to build and to restore 
Jerusalem, unto the Messiah, the Prince, shall be 
seven weeks, and threescore and two weeks ; the 
street shall be built again, and the wall even in 
troublous times. And after threescore and two 
weeks, shall Messiah be cut off, but not for himself. 
And the people of the prince that shall come, shall 
destroy the city and the sanctuary ; and the end 
thereof shall be with a flood ; and unto the end of 
the war desolations are determined. And he shall 
confirm the covenant with many for one week, and 
in the midst of the week, he shall cause the sacrifice 
and the oblation to cease, and for the overspreading 
of the abominations, he shall make it desolate, even 
until the consummation and that determined shall be 
poured upon the desolate." Dan. ix. 24-27. 

This is one of the most remarkable prophecies in 
the Old Testament. In many parts of it there is ob- 
scurity, and critics have exhausted much time and 
patience in its elucidation. Still, however, the lead- 
ing facts are remarkably clear. It evidently refers to 



THE MESSIAH. 45 

the Messiah. It both names and describes him. It 
also assigns a definite time for his appearance. This 
time was sixty-nine iveeks, or four hundred and 
eighty-three years, after the issuing of the decree " to 
restore and to build Jerusalem;" or, it was sixty-two 
weeks, that is. four hundred and thirty-four years, 
after the complete re-establishment of Jerusalem and 
the Jewish polity. 

To understand this better, it will be necessary to 
observe, that the Jews had two kinds of weeks, one 
of days, including seven days; and another of years, 
including seven years. Lev. xxv. S. It is evident, 
that the former kind of weeks cannot be meant ; for 
seventy weeks of days, which would be less than a 
year and a half, would be entirely too short a time, 
even to build Jerusalem, much less to complete what 
the prophet mentions, as occurring long after that 
event. The prophet must therefore speak of iveeks 
of years. Seventy of such weeks would make four 
hundred and ninety years-, which is the whole space 
of time specified in the prophecy. 

This four hundred and ninety years was to begin, 
"from the going forth of the commandment to restore 
and to build Jerusalem." The chief difficulty in the 
application of the prophecy is, that there were no less 
than four decrees, overspreading a space of at least 
eighty-four years, which were issued by the Persian 
kings, in reference to the restoration of the Jews. 
The first of these was published by Cyrus, (Ezra i.) 
in the first year of his reign, and one year after Daniel 
was favoured with this revelation. Dan. ix. 1. The 
second was published by Darius Hystaspis. (Ezra vi.) 
about sixteen years later. A third was issued by 
Artaxerxes, son of Xerxes, in the seventh year of his 
reign, (Ezra vii. 1,) which was fifty-five years after the 
one issued by Darius, and seventy-one after that issued 
by Cyrus. Artaxerxes also delivered the fourth de- 
cree to Nehemiah, in the twentieth year of his reign. 
Neh. ii. 1. 

Cyrus founded the Persian empire about the year 
536 before Christ. Now, if this prophecy be applied 

5* 



46 CHRIST PROVED TO RE 

to the edict published by him in the first year of his 
reign, it will fall short of the vulgar Christian era by 
forty-six years. So also, if it be applied to the edict 
of Darius, it will anticipate the period of the birth of 
Jesus, about thirty years. Prideaux, therefore, and 
many others have selected the third edict, or the one 
published in the seventh year of Artaxerxes, as the 
commencement of this prophetic period. According 
to the data above, this would bring the reckoning 
down to the year of our Lord 2 6, which was about 
the time that John the Baptist began his public minis- 
try. There are some variations however, in the modes 
of computing dates. Prideaux, therefore, makes the 
termination of this prophecy, precisely coincident 
with the death of Jesus. " The beginning, therefore, 
says he, of the seventy weeks, or four hundred and 
ninety years of this prophecy, was in the month Nisan 
of the Jewish year, in the seventh year of Artaxerxes 
king of Persia, and in the 4256th of the Julian pe- 
riod, when Ezra had his commission ; and the end of 
them fell in the very same month Nisan, in the 4746th 
of the Julian period, in which very year and very 
month, Christ our Lord suffered for us, and thereby 
completed the whole work of our salvation, there 
being just seventy weeks of years; or four hundred 
and ninety years from the one to the other/'* 

Usher, and many others, are best satisfied with the 
last edict, as the one with which to begin this pro- 
phecy. According to this mode of reckoning, the 
seventy weeks would end Anno Domini 3S. Usher 
however, and they who think with him, employ lunar 
instead of solar months in computing these dates. 
They also make allowance for some few years during 
which Artaxerxes was associated with his father in 
the throne of Persia. Cruden remarks on this calcu- 
lation as follows : " This hypothesis or system seems 
to be the most rational of any proposed by the an- 
cients, and is adhered to, some small particulars ex- 

* Connexions, Part I. 



THE MESSIAH. 47 

cepted, by the greatest part of interpreters and chro- 
nologers."* 

It will be seen however that all of these interpreta- 
tions terminate the prophecy within a period of 84 
years of each other; that which takes its beginning 
from Cyrus, falling 46 years before Jesus was born, 
and that which places it in the 20th of Artaxerxes, 
terminating 3S years after that event. Now, if we 
make some allowances for the different methods of 
computing dates, and for some other inaccuracies in the 
calculations of critics and commentators, and especially 
if we keep it in mind, that some of these calculations, 
very nearly, if not precisely concur, with the epoch of 
Jesus; if, I say, we consider these facts, there cer- 
tainly is a most remarkable coincidence between the 
prophecy and the history of the Evangelists. Indeed, 
we may affirm positively, that if this prophecy relate 
to the Messiah, of which there can be no doubt, then 
must the Messiah have appeared, somewhere between 
the 46th year before the Christian era, and the 38th 
after that era. Here is certainly a narrow, and con- 
sidering the nature of the subject, a very narroiu com- 
pass in which to look for the Saviour of the world. 
The date is no doubt, accurately given; and if we err, 
it is through our ignorance of some of the facts in the 
case. The error however, is so trifling, that no one 
need mistake the person to whom the prophet alludes. 

But this prophecy was rendered more perspicuous, 
especially to the Jews, by being divided into three 
parts. During the first forty-nine years, the city of 
Jerusalem in particular and the Jewish common- 
wealth generally, were to be established. At the ter- 
mination of the next four hundred and forty-one years, 
the Messiah was to appear. And sometime during 
the remaining seven, he was to die as a sacrifice for 
sin, and thus bring in "everlasting righteousness." 
Here are allusions to events so palpable, that one 
would think, the people among whom they occurred., 
could not possibly have misapplied the prophecy. 

* Cruden on " weeks." 



48 CHRIST PROVED TO BE 

But in addition to the dates here given, there are 
other tilings mentioned, which unquestionably had 
their fulfilment in connexion with the personal his- 
tory of Jesus. At or near the end of these seventy 
weeks, the Jewish nation was to be overwhelmed in 
a terrible war; their temple was to be profaned and 
burnt; their city and country laid in ruins, and the 
Jews themselves dispersed and scattered, until some 
remote period alluded to in the prophecy. Now, 
when did these events occur? Josephus, himself a 
Jew, fixes their date about forty years after the cruci- 
fixion of Jesus. His description of the events too, 
most wonderfully agrees with the prophecy. The 
Romans, after capturing every other important place 
in the land, laid siege to Jerusalem. The Jews held 
out an obstinate resistance. Subdued at length, how- 
ever, by faction, by pestilence, and by famine, they 
surrendered to the conquerors. Their temple was de- 
stroyed, their city burnt and ploughed, and the nation, 
after suffering incalculable evils, was carried into a 
captivity, from which they have not even yet re- 
covered ! 

If then, there be any thing in the dates of this pro- 
phecy to deceive us, the notorious facts which it con- 
tains would still strike conviction upon the mind. 
About the end of these seventy weeks, there did live 
an extraordinary personage, claiming to be the Mes- 
siah. He taught the most heavenly doctrines, he 
wrought the most illustrious miracles, he set the most 
perfect example, and he was eventually put to death 
by a public execution. The Jewish nation was soon 
afterwards conquered and scattered. Who was this 
extraordinary person ? Who, if he was not the Mes- 
siah, the Saviour of the world? 

The time then, according to prophecy, at which the 
Messiah was to appear, coinciding so accurately with 
that of Jesus of Nazareth, demonstrates, with almost 
positive certainty, that he was the person referred to 
by Daniel. Certain it is, that if this prophecy be not 
fulfilled in Jesus, it is difficult, if not impossible, to im- 
agine another, in whom it either is to be or has been 



THE MESSIAH. 49 

fulfilled. Jerusalem has been already captured. The 
Jews have long ago been dispersed. The seventy 
weeks of Daniel therefore, have certainly ended many 
centuries ago. We are not then to look to the future 
for the fulfilment of these predictions. We must look 
to the past. And if to the past; where is there one, 
who can have any adequate claims to being the sub- 
ject of these prophecies, but Jesus? He, and he only 
can claim them; and to him they most certainly refer. 



50 CHRIST PROVED TO BE 



CHAPTER V. 



THE TESTIMONY OF INSPIRED WITNESSES. 

That God may communicate supernatural know- 
ledge to men, has been the uniform belief of all na- 
tions. Hence, the ancient Egyptians, Syrians, Chal- 
deans, Greeks, Romans, &c, had, not only temples, 
but oracles. They believed that certain consecrated 
persons had intercourse with the Deity, and could 
make known his will to others. Hence, even kings, 
often consulted such oracles about future events, espe- 
cially in reference to the issues of battles, in which 
they were about to engage. 

Among the Jews, belief in such divine inspiration, 
may be said to have been universal. It is true, many 
false prophets existed even among this people; their 
fabrications however, never destroyed the faith of the 
nation in the testimony of well authenticated pro- 
phecy. Hence, notwithstanding the number of the 
prophets of Baal who lived in' the days of Elijah, or 
of the impostors who lived in the days of Isaiah and 
Jeremiah, still, the national confidence was unshaken 
in the predictions of these faithful messengers of Jeho- 
vah. This confidence, too, in the truth of real pro- 
phecy, did not diminish among the Jews by the lapse 
of time ; it rather increased. " We know" say they, 
in the days of Jesus, " that God spake unto Moses." 
John ix. 29. "For prophecy," says Peter, "came 
not in old time by the will of man, but holy men of 
God spake as they were moved by the Holy Ghost." 
2 Peter i. 21. 

Now, it happened, that when Jesus of Nazareth 
was on earth, no less than Jive inspired persons, of 



THE MESSIAH. 51 

the very best reputation, bore witness to him as the 
Messiah. These were, ^acharias and Elizabeth, Si- 
meon and Anna, and John the Baptist. Of the first 
two it is said, "they were both righteous before God, 
walking in all the commandments and ordinances of 
the Lord blameless." Luke i. 6. The testimony of 
Elizabeth is the following : " And she spake out with 
a loud voice, and said, Blessed art thou among women; 
and blessed is the fruit of thy womb. And whence is 
this to me, that the mother of my Lord should come 
to me ?" Luke i. 42, 43. This testimony is not only 
explicit, but was spoken when Elizabeth " was filled 
icith the Holy Ghost." 

The testimony of Zacharias is even more remark- 
able. For his unbelief, he had been made dumb for 
nearly a year. But upon writing the name of his 
son, John, his mouth was opened, he was filled with 
the Holy Ghost, and uttered the following prophetic 
language : " Blessed be the Lord God of Israel ; for 
he hath visited and redeemed his people, and hath 
raised up for us an horn of salvation in the house of 
his servant David." "And thou, child, shalt be 
called the prophet of the highest; for thou shalt go 
before the face of the Lord to prepare his ways." 
Luke i. 68, 69, 76. In this prediction, Zacharias 
distinctly recognizes the son of Mary, as the Christ, 
that had been long promised. 

Forty days after the birth of the infant Jesus, his 
parents, according to the law of Moses, presented him 
in the temple to the Lord. There was living at Je- 
rusalem at the time, a very remarkable and pious Jew 
by the name of Simeon. To him it had been re- 
vealed, that he should not depart hence, until he had 
seen the Messiah. No doubt, this good man was 
filled with much anxiety, about the fulfilment of this 
revelation. He, probaby too, expected to behold in 
the person of the Messiah something remarkable, 
something unearthly. But while entering the tem- 
ple along with Joseph and Mary, the Holy Ghost in- 
dicated to him, that the babe then brought in, was the 
Messiah he was to see. Taking the child at once in 



52 CHRIST PROVED TO BE 

his arms, he exclaimed, " Lord, now lettest thou thy 
servant depart in peace, according to thy word; for 
mine eyes have seen thy salvation, which thou hast 
prepared before the face of all people; a light to 
lighten the Gentiles and the glory of thy people 
Israel." Luke ii. 29-32. 

Scarcely had Simeon uttered these remarkable 
words, when a certain prophetess, by the name of 
Anna, drew nigh. She was a widow of more than 
fourscore years, and " departed not from the temple, 
but served God with fastings and prayers night and 
day." This woman also gave thanks to God at 
the sight of the babe; "and spake of him to all 
them that looked for redemption in Israel." Luke 
ii. 36-3S. 

The fullest and most remarkable inspired and con- 
temporaneous testimony, however, is that of John, 
commonly called the Baptist. The mission of John, 
as the immediate precursor of the Messiah, had been 
predicted, both by Isaiah, (xl.,) and Malachi, (iv.) 
His birth, like that of Isaac, occurred when his parents 
were in extreme age. During the early part of his 
life, he seems to have lived in very great seclusion 
from society. And notwithstanding the remarkable 
occurrences attending his birth and that of Jesus, and 
the relationship between them, he seems to have had 
no personal knowledge of the latter, until the time of 
his baptism. John i. 33. 

In the fifteenth year of Tiberius Caesar, Pontius 
Pilate being governor of Judea, and Herod Antipas, 
Tetrarch of Galilee, John began his public ministry. 
His dress was remarkably simple, resembling that of 
the ancient prophets, and his mode of living very ab- 
stemious. The object of his ministry was, to reform 
the Jewish nation, and to designate to them the per- 
son of the Messiah. He enjoined the strictest moral- 
ity, and condemned with an unsparing zeal, the vices 
of the times. He addressed all classes of men; and 
was equally faithful to scribes and pharisees, as to 
the humblest Jew; to the haughty Herod, as to the 
mercenary soldier. The influence of his ministry was 



THE MESSIAH. 53 

powerful; and what made it more remarkable was, 
that it was accompanied with the solemn rite of bap- 
tism. Great multitudes flocked to hear him; and not 
only to hear him, but to receive his baptism. "Then 
went there out to him," says Matthew, "Jerusalem 
and all Judea, and all the region round about Jordan, 
and were baptized of him in Jordan, confessing their 
sins." Matt. iii. 5, 6. Even king Herod " feared 
him, knowing that he was a just man, and an holy, 
and observed him: and when he heard him, he did 
many things, and heard him gladly." Matt. vi. 20. 
He was for a time "a burning and shining light" 
among the Jews, being esteemed by all who knew 
him, not only a good man, but "a prophet." Matt. 
xxi. 26. And, if it were proper here to employ the 
testimony of Jesus to his character, we would put 
upon him the climax of praise, by saying, "Among 
them that are born of women, there hath not arisen a 
greater, than John the Baptist." Matt. xi. 11. Such 
is the character of the witness ; such the high estima- 
tion in which he was held at the time. What then is 
his testimony? 

When the Jewish nation, from the peculiar life and 
preaching of John, began to agitate the question, whe- 
ther he were not the Christ, his reply was, "I indeed 
baptize you with water: but one mightier than I 
cometh, the latchet of whose shoes I am not worthy 
to unloose: he shall baptize you with the Holy Ghost 
and with fire." Luke iii. 16. But a short time after 
this, John, while contemplating Jesus as he approach- 
ed him said, "Behold the Lamb of God which taketh 
away the sin of the world. This is he, of whom I 
said, after me cometh a man which is preferred before 
me: for he was before me. And I knew him not, 
but He that sent me to baptize with water, the same 
said unto me, Upon whom thou shalt see the Spirit 
descending and remaining on him, the same is he 
which baptizeth with the Holy Ghost. And I saw 
and bare record that this is the Son of God." Sure- 
ly no testimony could be more explicit, as none at the 
time was more weighty, than this of John. Jesus is 

6 



54 CHRIST PROVED TO BE 

publicly designated as the Messiah, and the attention 
of the people, as it always ought to be, is turned away 
from the mere servant, to the contemplation of the 
great Master and Lord of all. 

Now, if the express and well authenticated testi- 
mony of one inspired witness, is enough to establish 
any matter of fact whatever, the carefully recorded 
testimony oijive such witnesses, all concurring in the 
same fact, ought much more to establish any point in 
which they thus agree. Here then are five such wit- 
nesses, all attesting, that Jesus of Nazareth is the 
Christ, the Son of the living God. Surely then, that 
incredulity must approximate even to madness, which 
deliberately rejects evidence of this sacred and weighty 
character. 



THE MESSIAH. 55 



CHAPTER VI. 



DIRECT TESTIMONY FROM HEAVEN. 



There are several instances recorded in the Old Tes- 
tament Scriptures, in which Jehovah, by a. public 
acknowledgment, recognized certain persons as his 
servants. Thus, when the Israelites were at mount 
Sinai, God made, in their view, a public and awful 
manifestation of his presence and glory on the top of 
that mountain, and thus recognized, in the strongest 
possible manner, the mission of Moses. Exod. xix. 
Thus also at mount Carmel, there was a visible and 
public recognition on the part of Jehovah, that Elijah 
was a true prophet, and that his ministry was directed 
by the will of heaven. 1 Kings xviii. There are also 
many other cases, in which God was pleased directly 
to interpose in the attestation of his truth. 

It is not wonderful then, that testimony of this kind 
should be vouchsafed to Jesus, if he were indeed the 
Messiah. There are three instances of this sort re- 
corded by the Evangelists. The first occurred at his 
baptism: "And Jesus, when he was baptized, went up 
straightway out of the water: and, lo, the heavens 
were opened unto him ; and he saw the Spirit of God 
descending like a dove, and lighting upon him. And, 
lo, a voice from heaven, saying; This is my beloved 
So?i,in whom lam well pleased" Matt. iii. 16, 17. 
This recognition of Jesus as the Messiah, was of the 
most public nature. Thousands of Jews were spec- 
tators of the baptism of Jesus; and this extraordinary 
manifestation was made in their presence. Bloom- 
field supposes that the opening of the heavens here 
spoken of, was "a preternatural light" which accom- 
panied the descent of the Spirit upon Jesus \ and that 



56 CHRIST PROVED TO BE 

the allusion to the dove, does not suppose a natural 
dove, or the Spirit in shape of a dove; but refers to 
" the gentle and hovering manner," in which this ex- 
traordinary light rested upon Jesus.* The person 
spoken of as hearing the voice, is no doubt John. It 
was to assure his mind in the clearest manner possi- 
ble, of the person of the Messiah, that this extraordi- 
nary manifestation was given. But, whether we sup- 
pose the voice to have been intelligible only to John, 
or to have been understood at once by the spectators, 
still the miracle remains unimpaired, and the actual 
and heavenly attestation to Jesus, as the Son of God, 
continues an authenticated and well established fact. 

The second instance of this kind occurred when 
Jesus was spending a night in devotion, with three of 
his disciples, on one of the mountains of Galilee, by 
many supposed to be Tabor, by others, one of the 
peaks of Hermon. Sometime during the night, pro- 
bably near morning, when the disciples were sleeping, 
a cloud of extraordinary glory covered the top of the 
mountain. Such was its brightness, that the disciples 
seem to have been awaked by it. Luke ix. 32. When 
thus aroused, they beheld not only the glorious cloud, 
but three glorious forms before them. Their Master 
had in the meantime, entirely changed his appearance, 
becoming so luminous and bright, that they could 
scarcely gaze upon him. Besides him, there were 
Moses and Elias, whose countenances were also over- 
cast with the brightest glory. The disciples, amazed 
at the extraordinary scene, and experiencing a pecu- 
liar delight at the unusual glory before them, de- 
sired to dwell upon the top of the mountain. But 
while they were thus ravished and captivated with 
the heavenly glory they were permitted to behold, a 
voice issued from the cloud, saying, " This is my be- 
loved Son in whom lam well pleased; hear ye him." 
Matt. xvii. 

Such was the extraordinary splendour of this scene, 
and such its testimony to the Messiahship of Jesus, that 

* In loco. 



THE MESSIAH. 57 

we find the apostle Peter, who was one of the specta- 
tors, alluding to it long afterwards, as proof of this 
very fact. " For, says he, we have not followed cun- 
ningly devised fables, when we made known to you 
the power and coming of our Lord Jesus Christ, but 
were eye-witnesses of his Majesty. For he received 
from God the Father honour and glory, when there 
came such a voice to him from the excellent glory, 
1 This is my beloved Son in whom I am well pleased.' 
And this voice which came from heaven, toe heard, 
when we were with him in the holy mount." 2 Pet. 
i. 16-18. 

Here then are three credible witnesses, Peter, James, 
and John, who were eye-witnesses of this glorious dis- 
play, and who actually heard the voice from heaven, 
recognizing Jesus as the Christ. And so universally 
was the truth of this vision believed among the early 
Christians, that Matthew, Mark, and Luke, have each 
of them inserted it in his history of Jesus. 

The last instance of such divine and heavenly attes- 
tation to the Messiahship of Jesus is recorded by John. 
Jesus had just uttered the prayer, " Father, glorify thy 
name. Then came there a voice from heaven, saying, 
I have both glorified it; and will glorify it again. 
The people therefore that stood by, said it thundered. 
Others said, an angel spake unto him." John vii. 28, 
29. Doddridge paraphrases the passage thus, "Then 
at that very instant, while he was speaking, there came 
a voice from heaven which said, I have both already 
glorified it by the whole of thy ministry thus far; and 
I will glorify it again in a more signal manner, by 
what yet remains before thee. The multitude, there- 
fore, who stood by and heard it, though not all in a 
manner equally distinct, were perfectly astonished at 
the awful sound; and some among them said it thun- 
dered, while others, who were nearer, said that an 
angel spake to him from heaven. But Jesus answer- 
ed and said to his disciples, who stood near and dis- 
tinctly heard it, This voice from heaven came not chief- 
ly for my sake but for yours, that you may not be 
offended at the treatment I shall meet with, and quit 



58 CHRIST PROVED TO BE 

your hope in me, on account of any of the sufferings 
that are coming upon me."* 

Here, then, are three distinct and important in- 
stances in which the Lord, Jehovah, by an audible 
voice from heaven, bore witness to the peculiar char- 
acter of Jesus. He acknowledged him on the banks 
of the Jordan before assembled multitudes; he ac- 
knowledged him in a yet more glorious manner on the 
top of Tabor, or of Hermon; and he acknowledged 
him, near the close of his ministry, in the neighbour- 
hood of Jerusalem, and in the presence of many spec- 
tators and witnesses. If then the ancient Jew, who 
witnessed the Divine recognition of Moses and of 
Elijah, entertained no doubt that God spake by them, 
with what just pretence can the modern Jew, or the 
unbeliever, deny the testimony which proves even 
from heaven itself, that Jesus is the Christ, the Son of 
the living God? 

Nor can the evidence above alluded to, be evaded, 
by supposing that either these voices from heaven 
were the inventions of the Evangelists, or the auricu- 
lar illusions of the original witnesses. The Evange- 
lists, if not inspired, were at least honest historians. 
No one can read their statements, especially in con- 
nexion with each other, and not perceive every possi- 
ble mark of historical fidelity. But if honest, they 
have stated these facts only upon what they consider- 
ed adequate testimony. That they were competent 
judges of such testimony, no one can doubt, who con- 
siders, either their relation to the original parties, or 
the general accuracy in their various narrations. 
They evidently state, therefore, what was generally 
believed in their day to have taken place. 

Nor can we suppose the original witnesses to have 
been deceived. The words uttered were entirely in- 
telligible; they were heard by several, if not by many 
persons; and these persons were men of the highest 
character, men who taught the purest doctrines, who 
lived the mosL exemplary lives, and some of whom 

* In loco. 



THE MESSIAH. 59 

sealed their testimony with their blood. How is it 
possible for so many men, of such irreproachable 
character, on so many occasions, to have been de- 
ceived? Surely the hypothesis which admits such 
deception, must not only disprove all similar commu- 
nications mentioned in the Old Testament, but must 
also deny that the ear is a safe guide in all matters of 
hearing and sound. 

The evidence then cannot be set aside by either 
supposition. It must, therefore, be true. But if true, 
then has Jehovah announced from heaven, by an au- 
dible voice, and at three different times, that Jesus is 
the Christ, the Son of the living God. 



60 CHRIST TROVE!) TO BE 



CHAPTER VII. 



THE PERSONAL TESTIMONY OF JESUS. 



There is a general disposition among mankind, to 
receive as true, what is delivered upon personal testi- 
mony, especially if the person testifying is known to 
be honest, and the fact he relates be in itself credi- 
ble. Hence, the degree of credit with which we re- 
ceive the promises and statements of friends. Hence, 
the confidence reposed in the testimony given by the 
eye-witnesses of any fact whatever. It is too, upon 
this principle, that witnesses are allowed to give testi- 
mony upon the most important matters in law ; and 
that men are often permitted, in their own behalf to 
affirm upon oath, certain matters of fact, which it is 
important for them to establish. Ignorance, fraud, 
the habit of prevarication, and the absurdity of the 
thing stated, are the most common causes of disbelief. 
Now none of these causes operate to invalidate the 
testimony of Jesus concerning himself. He certainly 
was not ignorant; for even his enemies were astonish- 
ed at his wisdom and knowledge. Nor was he in- 
fluenced by any selfish or base motives. Such was 
the benevolent and holy character of his life, that a 
motive like this cannot, with the least degree of pro- 
bability, be imputed to him. Nor was he in the habit 
of prevarication; nor was the thing itself incredible. 
The Jews had long been expecting a Messiah. It was 
a part of their national faith, to look forward to his 
appearance. Certainly then, the actual manifestation 
of the Messiah among them, was not a thing in itself 
incredible. There is no reason, then, why the testi- 
mony of Jesus concerning himself should be rejected. 
This testimony to his own Messiahship was given 
by Jesus during the whole of his life: and it was for 



THE MESSIAH. 



61 



bearing this testimony that he was condemned to 
suffer death. 

In the first place, he never denied that he was the 
Messiah. There were numerous occasions when he 
might have done so. He was often placed in circum- 
stances, when it would seem to be his interest, to have 
done so. But on no occasion whatever, does he at 
all intimate, that he is not the Messiah. Under the 
circumstances too, in which he was placed, this very 
silence of Jesus is testimony to the fact. Men regarded 
him as the Messiah. They worshipped him as the Son 
of God. They hailed him as the King of the Jews. 
All this he received as his due, never once intimating, 
as John the Baptist had done, that the people were 
mistaken in his character, and that they were heaping 
upon him honours which he did not deserve. 

Jesus too, as we shall see more fully hereafter, acted 
the character of the Messiah. In his manners, in his 
doctrine, in his works, in the tone of authority with 
which he spake, in every thing, there is such an exer- 
cise of the Messianic prerogatives, such an exhibition 
of more than human pretensions, as to leave no doubt 
about his own impressions and convictions on this 
subject. 

But there is, as recorded in the gospels, an abun- 
dance of express personal testimony given by Jesus, 
to his Messiahship. When the woman of Samaria 
had said, " I know that Messias cometh, and that when 
he is come, he will teach us all things;" the reply of 
Jesus was, "I that speak unto thee am he" John iv. 
26. When John the Baptist sent two of his disciples 
to inquire of Jesus, whether he was the one about to 
come, or whether they should look for another; the 
answer given was, "Go, and show John again those 
things which ye do hear and see. The blind receive 
their sight, and the lame walk, the lepers are cleansed 
and the deaf hear; the dead are raised up, and the 
poor have the gospel preached unto them." Matt, 
xi. 5. The answer of Jesus is here given in the affir- 
mative; and he appeals to his works as proofs of the 
fact. 



62 CHRIST PROVED TO BE 

When Peter, on another occasion, had expressed it 
as his belief, and as the belief of his fellow disciples, 
that his Master was the Christ, the Son of the living 
God, the reply of Jesns was, " Blessed art thou, Simon 
Barjona, for flesh and blood hath not revealed it unto 
thee, but my Father which is in heaven." Matt.xvi. 17. 
When too, Nathanael had said to Jesus, " Rabbi, thou 
art the Son of God, thou art the King of Israel;" the 
answer returned was, " Because I said I saw thee 
under the fig tree, believest thou? Thou shalt see 
greater things than these." John i. 50. 

Such testimony to his Messiahship, Jesus uniform- 
ly gave to the Jews, and to the multitudes who 
thronged his ministry. He delivered it also to Pilate, 
at his examination, and it was his solemn assevera- 
tion upon oath before the Sanhedrim. "And the 
High Priest answered and said unto him, I adjure 
thee by the living God, that thou tell us, whether 
thou be the Christ, the Son of God. Jesus saith unto 
him, "Thou hast said;" Matt, xxvii. 64; that is, lam 
the Christ. 

If, then, there be any case, in which a man may be 
allowed to speak for himself, and if there be any thing 
in moral virtue to create confidence in human testi- 
mony, in short, if there be any thing in the life and 
character of Jesus, upon which to base his high claims 
to Messiahship, then is his own testimony to those 
claims of the very highest character, and worthy of 
universal belief. 



THE MESSIAH. 63 




CHAPTER VIII. 



THE MIRACLES OF JESUS. 



A miracle is defined to be, "a supernatural opera- 
tion performed alone by God." * The power, there- 
fore, to perform miracles, is evidence, that a man is at 
least sent from God. 

How far miracles may be imitated by the art and 
cunning of man, it is difficult to say : no real miracle 
however, can be performed in this way. The magi- 
cians of Egypt were enabled for a time to counterfeit 
the wonders wrought by Moses. But, they soon came 
to the end of their art, and were compelled to ex- 
claim, "This is the finger of God." Exod. viii. 19. 

The proof by which the reality of a miracle is 
established, is the senses of the human body. It is 
by these senses, that the regular operation of the laws 
of nature is known. It must therefore be, by the same 
means, that a reversal or suspension of those laws 
is ascertained. This however applies to the imme- 
diate or first witnesses of a miracle. Those who live 
at a distance, or who live in later ages, must depend 
upon human testimony for their belief in miracles. 
It is in this way that the whole nation of the Israelites 
credit the miracles of Moses ; and it is in this way, 
that we must yield our assent to the miracles of Jesus. 
The Apostles and multitudes who witnessed these 
miracles, certainly had every possible opportunity for 
judging of their reality. These original witnesses, 
therefore, could not have been themselves deceived. 
Nor can we suppose, that they have designed to de- 
ceive us. The doctrines they taught, the lives they 

* Cruden in verbo. 



64 CHRIST PROVED TO BE 

Jived, and above all, the influence of Christianity upon 
the world, all convince us, that they were honest and 
credible witnesses. We receive therefore, as true, the 
miracles recorded in the Holy Scriptures, upon the 
same sort of evidence that we receive other similar 
truths. 

The miracles performed by Jesus differed in several 
respects, from those wrought either by the Prophets 
or Apostles. They were in the first place universally 
benevolent in their design and character. This was 
not always the case with miracles wrought by others. 
Many of the miracles of Moses were of a judicial 
and punitory nature. His principal ones were 
wrought, in executing the judgments of God upon 
Pharaoh, and upon Egypt. Elijah also, called down 
fire from heaven, upon the companies sent by the 
King of Israel to arrest him. 2 Kings i. And even 
the miracle at Carmel resulted in the slaughter of all 
the prophets of Baal. 

Several of the miracles too of the Apostles, were 
of a similar character. One performed by Peter was 
the smiting to death of two persons, Ananias and 
Sapphira. Acts v. Another wrought by Paul, was 
the infliction of blindness upon a certain false prophet. 
Acts xiii. On the contrary, the miracles of Jesus were 
universally benevolent in their character. He heals 
the sick; gives hearing to the deaf; sight to the blind; 
and causes the lame to leap for joy. The only in- 
stance, in which the least imputation of the want of 
benevolence can be alleged, is the miracle which re- 
sulted in the destruction of the swine at Gadara. Nor 
is this an exception. It was the transfer of demons 
from a man to swine. It was also, simply allowed, 
and that upon the earnest request of the evil spirits 
themselves. The swine-herds are also supposed to have 
been employed in an illicit trade at the time. The 
main object, however, of this permission, was to arouse 
the attention of the people of Gadara to his Gospel, 
and to himself, as the Messiah. He certainly exhibited 
nothing malignant in feeling toward the Gadarenes, 
when upon a simple request he left their borders. 



THE MESSIAH. 65 

Matt. viii. 34. No, there is no malignity in all the 
wonderful works wrought by Jesus. Do the Naza- 
renes attempt to cast him down headlong from the 
brow of the hill on which their city was built? He 
escapes from them miraculously, but injures none 
of them. Luke iv. 29. Do John and James petition 
that fire should be called down from heaven upon a 
city of the Samaritans, because they would not re- 
ceive him? His reply is, "The son of man is not come 
to destroy men's lives, but to save them." Luke ix. 
56. Does Judas come with a band of men to arrest 
him, while engaged at midnight in his devotions? 
Although the simple announcement, **■/ am he," 
causes his enemies to fall to the ground, still he 
works no miracle either to extricate himself, or to 
punish them. 

The miracles of Jesus were also more numerous 
than those wrought by others. His three years' min- 
istry was but a constant succession of miracles. He 
performs them in Galilee, in Judea, in the temple, in 
the synagogue, in private houses, in the street, on the 
high-way, in the wilderness, on the sea. He often 
performed great numbers of them in a few hours on 
the same day. What a catalogue, for instance, is the 
following: "And they brought unto him all sick 
people that were taken with divers diseases and tor- 
ments, and those which were possessed with devils, 
and those which were lunatic, and those that had the 
palsy; and he healed them." Matt. iv. 24. Or the 
following: "And when the men of that place had 
knowledge of him, they sent out into all that country 
round about, and brought unto him all that were dis- 
eased, and besought him that they might only touch 
the hem of his garment, and as many as touched 
were made perfectly whole." Matt. xiv. 35, 36. Or 
the following : "And great multitudes came unto him, 
having with them those that were lame, blind, dumb, 
maimed, and many others ; and cast them down at 
Jesus' feet, and he healed them I" Matt. xv. 30. Or, 
still the following : "And the blind and the lame came 
to him in the temple, and he healed them !" Matt. 



66 CHRIST PROVED TO BE 

xxi. 14. What mighty works are here crowded to- 
gether ! What illustrious miracles here follow each 
other in rapid succession ! No other ever performed 
so many, or so many together. 

The miracles of Jesus were generally superior to 
those performed by others. He removed not only the 
ordinary bodily infirmities of men, but their most per- 
manent and deep-rooted diseases and sufferings. Le- 
prosies, palsies, lunacies, deafness, blindness, lame- 
ness, and similar afflictions, were among his ordinary 
cures. He delivered the bodies of men from satanic 
power, a power which seems to have been exerted at 
that time, with peculiar malignity. He raised the 
dead; and thus, not only arrested the power of cor- 
poreal corruption, but called back the spirit, from its 
invisible abode to its bodily home. He exercised also 
an absolute power over the elements. He walked 
upon the waters, and by a word he calmed their wild- 
est commotions. He multiplied a few loaves and 
fishes, so that several thousands were fed by them ! 
Such were some of the mighty works of Jesus of 
Nazareth. He stood upon the bosom of nature as 
its God and Author, controlling and directing all things 
simply by the energy of his will. " He spake and it 
was done, he commanded and it stood fast/' 

The miracles of Jesus differed also from those of 
the ancient prophets in what may be termed their 
universality. Most of the miracles of the Old Testa- 
ment, were confined to the Israelites. Jesus seemed 
to take peculiar pleasure in overstepping this boun- 
dary of nationality, that he might exercise his miracu- 
lous power among Gentiles as well as Jews. He 
goes at the bidding of a heathen centurion, he yields 
at the call of a Syrian woman, and cures with de- 
light a Samaritan leper. None are sent empty 
away; and to all, bond or free, Greek or Jew, his 
answer is, "Be it to thee, according to thy faith." 

But that which distinguishes the miracles of Jesus 
more than any thing else is, the God-like manner in 
which they were performed. When Moses brings 
darkness upon Egypt; when he divides the sea, and 



THE MESSIAH. 67 

when he furnishes water from the rock of Horeb, he 
is evidently but an instrument, a mere servant, in the 
whole matter. He is told what to do, and informed 
what will take place. His own ivill had nothing to 
do with the effect produced, save only so far as he 
obeyed the Being commanding him. Any other per- 
son or creature, would have answered just as well as 
Moses, in the history of the miracle. It was not his 
work but God's; it was not his will, but God's. He 
was a mere mouth, or a mere hand for another. 
The same is true of all the miracles performed, by 
both the prophets and Apostles. Does Elijah raise 
the son of the widow of Zarephath! He stretches him- 
self three times upon the child, and calls upon the 
Lord to restore him to life. 1 Kings xvii. Does Isaiah 
bring the shadow ten degrees backward upon the dial 
of Ahaz! It is done only after he "had cried unto 
the Lord." 2 Kings xx. Does Peter heal the cripple 
at the beautiful gate of the temple? Acts hi. He 
acknowledges himself, that it was the name of an- 
other by which the miracle was wrought. And so 
of all the rest. 

The miracles of Jesus, however, were differently 
performed. Does a leper petition for a cure? The 
reply is, " Be clean;" and immediately the leprosy 
departs. Does a centurion desire his servant to be 
healed ? " Be it unto thee according to thy faith" 
is the brief reply. Does a blind man seek for sight ? 
The command is given to the sightless balls, " Be 
opened;" and vision is restored. Are devils to be 
cast out? " Come out of him " is the command, and 
the evil spirits obey. Are the waves of the sea to be 
quieted? There is no prayer, no instrumentality 
used; but simply the command issued, " Peace, be 
still." Is Lazarus to be raised from the dead? 
" Lazarus, come forth" is the flat, and the dead is 
raised. And so of all the miracles of Jesus. There 
is a directness in them, an energy, a power, such as 
we behold no where else. Indeed, to find the like, 
we must go back to the history of the creation, and 
place the first and second chapters of Genesis, beside 



68 CHRIST PROVED TO BE 

the gospels of the Evangelists, as affording the only 
actual resemblance in all the book of God. In the 
former, it is said, "Let there he light" — "Let there 
be a firmament" — "Let the dry land appear" — and 
the results follow immediately upon the issuing of the 
command. There is no delay, no hesitation. The 
simple will of the Creator produces the effect in- 
tended. Just so in the history of Jesus. The bare 
exercise of his will, without the intervention of any 
means whatever, effects the end contemplated. His 
word is power, his volition accomplishment. There 
is no resistance, no hinderance, no delay. Diseases, 
death, the elements, men, and devils, all yield to his 
absolute authority. 

What should be remarked too, in this matter is, 
that Jesus was regarded by those around him, as the 
independent dispenser of such miraculous powers. 
He is so addressed by the sick who come to him, or 
by their friends who petition for them. " Lord, if 
thou wilt thou canst make me clean," is the manner 
in which the leper addresses him. " Speak the word 
only, and my servant shall be whole," is the lan- 
guage of the Centurion. " Have mercy on us," is 
the cry of the blind men. And, if at any time, there 
be a reserve, or the least hesitancy of faith, it is con- 
sidered as derogatory to the character of Jesus. Such 
doubt must be abandoned, such reserve must be dis- 
sipated, before the miracle is wrought. The abso- 
lute power of Jesus, and the entire independence of 
his will, must first be recognized and trusted in, or 
else the intimation is given that the cure will not be 
effected. Matt. ix. 28 ; xiii. 58. Mark ix. 22, 23. 

Nor is this all; not only did Jesus work miracles 
in this absolute manner, and not only was he con- 
sidered by those around him, as the sole and inde- 
pendent dispenser of such influences, he also com- 
municated miraculous powers to others. To the 
twelve, it is said, "he gave power against unclean 
spirits, to cast them out, and to heal all manner of 
sickness and all manner of diseases." Matt. x. 1. The 
same powers were also given to the seventy; for, 



THE MESSIAH. 69 

upon their return, they reported, "Lord, even the 
devils are subject to us through thy word" Luke x. 
17. It is true, that the Apostles and the seventy did 
not pretend to work any miracles, but in subserviency 
to Jesus. They spake in the name of their Master ; 
they commanded through his power. They were but 
instruments; and in this respect, the miracles wrought 
by them, resembled all others performed by mere 
human instrumentality. The point to be observed 
here however, is, that Jesus, with the same absolute 
independence with which he himself wrought mira- 
cles, communicated also these supernatural endow- 
ments to others. Not that he could give, or men 
receive, either the offices or the absolute powers 
which he himself possessed. But in the same man- 
ner, in which Jehovah endued Moses, or Elijah, or 
any of the ancients, with power to work miracles 
m the same manner, did Jesus empower his dis- 
ciples. He not only wielded an absolute control 
himself over natural causes and effects, but he per- 
mitted others in his name, and by his authority, to 
do the same thing. He not only exercised iu his 
own person a. governing will over all things around 
him, but he exercised such will also by means of 
others. 

Such were the miracles of Jesus of Nazareth. 
More benevolent than all others, they were also 
greater; more numerous, they were also performed 
in a more God-like manner. The only conclusion to 
to which reason can come concerning them is, either 
that Divinity dwelt in humanity, in the person of 
Jesus, or that the Godhead gave to human nature 
discretionary powers in the use of its sole and abso- 
lute prerogatives. Whether the mystery be greater 
in the one case than in the other, or whether the one 
be more credible than the other, is left for each to 
decide for himself. But of this we are certain, that if 
there be a Christ yet to come, he cannot do greater 
miracles, or miracles in a manner more divine, than 
Jesus of Nazareth hath already done. John vii. 31. 
If miracles then, or the manner of performing them, 



70 CHRIST PROVED TO BE 

can furnish evidence to the truth of Messiahship, then 
is the Messiahship of Jesus attested in the strongest 
and fullest manner possible. What greater works 
can any future Messiah perform ? What higher pre- 
rogatives can he exert? What other laws of nature 
can he control ? Surely the works of Jesus proclaim, 
as with the voice of thunder, that he is " the Son of 
God, the King of Israel." 






THE MESSIAH. 71 




CHAPTER IX. 



THE CHARACTER OF JESUS. 

We naturally expect that character should be adapt- 
ed to office. In a parent we expect providence, in a 
friend fidelity, in a labourer industry, in a soldier bra- 
very, in a judge justice, in a scholar learning, and in 
a king or governor wisdom and integrity. And when- 
ever this expectation is disappointed, the mind expe- 
riences a sense of pain, resulting from the considera- 
tion of the unadaptedness of the office-holder to the 
office, of the agent to the end designed. 

With men, and in all human things, incongruities 
of this kind often happen. How frequent is it, that 
judges are unjust, professed scholars unlearned, rulers 
weak, and friends treacherous! But, when God him- 
self designates an officer to an office, or creates an 
agent for an end, we may calculate upon a wonder- 
ful adaptedness, between the character of the person 
chosen, and the sphere to be filled by him. Are Be- 
zaleel and Aholiab appointed by Jehovah to build the 
tabernacle ? God previously " fills them with wisdom, 
and understanding, and knowledge, in all manner of 
workmanship." Ex. xxxi. Is the youthful David 
chosen from the sheepfold, at Bethlehem, to be king 
over Israel? The Spirit of God accompanies the oil 
of consecration, and the inexperienced shepherd-boy 
is so endowed and trained, as to be fitted to occupy 
the throne in Israel. 1 Sam. xvi. Is Jehu designated 
as the instrument of executing the vengeance of God 
upon the impious house of Ahab? His natural vin- 
dictiveness of temper, his bold and fiery zeal, admira- 
bly qualify him for the bloody drama through which 
he was called to pass. 2 Kings ix. And so of all 



73 



CHRIST TROVED TO BE 



other instruments, directly chosen of God, to fulfil his 
pleasure in the history of human life. 

These remarks must of course have a peculiar ap- 
plication to the personal character of the Messiah 
He was to rear a celestial tabernacle; to sway a divine 
sceptre. His office was to be the highest of all — his 
duties the most difficult of all. His character there- 
fore must be proportionably exalted. 

And what is here a deduction of reason, is matter of 
positive revelation. "Behold, saith the Lord, my 
servant whom I uphold; mine elect in whom my soul 
delighteth; I have put my Spirit upon him: he shall 
bring forth judgment to the Gentiles. He shall not 
cry, nor lift up, nor cause his voice to be heard in the 
street. A bruised reed shall he not break, and the 
smoking flax shall he not quench; he shall bring forth 
judgment unto truth. He shall not fail nor be dis- 
couraged, till he have set judgment in the earth, and 
the isles shall wait for his law." Isaiah xlii. Here 
it is expressly announced, that the character of the 
Messiah is to be peculiar, and wonderfully adapted to 
the exalted office he was appointed to fill. 

It must be admitted that there is great difficulty in 
forming suitable conceptions of the appropriate char- 
acter of a Saviour. We know not altogether what 
such an office requires. The office of a parent, of a 
judge, of a teacher, or ruler, is familiar to us. But 
when we consider an office, whose relations are chiefly 
spiritual, and which exercises its influence principally 
in eternity, we are at a loss rightly to conceive of its 
nature, and justly to estimate its magnitude. 

Nor is this all. Even the earthly developments of 
this office are not as yet fully made known. How 
ill prepared was the ancient Jew to appreciate the 
events and histories of the new dispensation ! And 
how disqualified are we to enter with minuteness and 
certainty into the hidden purposes of God, or to de- 
lineate with historical accuracy, the final results of 
unfulfilled prophecy! Even if Jesus be the Messiah, 
the whole of his character has not as yet been given; 
and there may be much in the future still to corrobo- 



THE MESSIAH. 73 

rate prophecy, and to furnish higher evidence than 
we now have, that the Son of Mary is the promised 
Christ, the Saviour of men. 

But, abating these difficulties, what is the character 
which a Saviour for men might be expected to pos- 
sess? This is best learned by considering the condi- 
tion of the persons to be saved. If a man's condition 
were one of pecuniary embarrassment and bankrupt- 
cy, he would require in a helper, funds; if it were one 
of disease, he would require medical skill; if of sor- 
row, he would need a kind and sympathizing heart. 
Now, men are vicious and depraved; with them pas- 
sion is predominant, and reason enslaved; inclination 
is law, and truth and duty trampled under foot. The 
character of a Saviour, therefore, for such, must tend 
to counteract this state of things. It must inspire a 
love for duty, a desire for holiness. It must awaken 
conscience and arouse all the high moral faculties 
of the soul. If a skilful general is commanding a 
cowardly army, he must show in himself contempt 
of danger, if he would inspire them with courage. 
And if Jesus would awaken in the breasts of sinners 
a love for moral virtue, they must find it first in his 
own example. 

And, here, we rejoice to say it, the only perfect 
model of moral virtue ever described or exemplified 
on earth, is presented to us by the Evangelists in the 
life of Jesus. Here it exists in absolute solitariness, 
without a rival or another. Here, and here alone, we 
find a character with every fault absent, with every 
virtue present. 

Cicero enters a complaint against ancient philoso- 
phers in the following language: "How rare is it, 
says he, to find a philosopher with a mind and life so 
regulated as reason requires, who deems his own doc- 
trine, not a parade of science, but a rule of life; who 
yields obedience to himself, and deference to his own 
decrees. Whereas, how common to see some so full 
of vanity and ostentation, that it had been better 
for them not to have been taught; some the vota- 
ries of money; some of glory; many the slaves of 



74 CHRIST PROVED TO BE 

their passions; so that their lives are strangely at war 
with their language.' 9 * An elegant writer too, of our 
own times, bears similar testimony to the practical re- 
sults of ancient philosophy: "They promised what 
was impracticable; they despised what was prac- 
ticable; they filled the world with long words and 
long beards, and they left it as ignorant and as wicked 
as they found it."t 

Nor have modern times produced a solitary in- 
stance of absolutely perfect human character. Most 
of the best men lack many virtues; multitudes of them 
exhibit real faults and vices. How often in biogra- 
phies do we find remarks like the following: "The 
characteristic peculiarity of his intellect was the union 
of great powers with low prejudices. % Or the follow- 
ing: "He had one fault, which of all human faults is 
most rarely found in company with true greatness — 
he was extremely affected."§ So Cicero notes the 
vanity of Demosthenes, who confessed that he was 
delighted when a female water-carrier said, as he pass- 
ed — "There goes that Demosthenes." || 

Similar complaints are alleged by inspiration against 
the worthies among the Israelites — against patriarchs, 
prophets, and apostles. Adam sinned when in inno- 
cence; Abraham prevaricated; Jacob was guilty of 
falsehood; Moses spake unadvisedly with his lips; 
David was guilty of even foul crimes; Peter was 
cowardly, and Paul and Barnabas quarrelled. There 
is, even on the page of revelation, but one perfect 
character, but one without a fault, but one possessing 
every virtue, and that is the character of Jesus. 

It may very much be questioned, whether, if all 
human characters were put in common, and one had 
the privilege and the power to combine from the 
mass one perfect man, it could be done. Their 
virtues would be so defective, and their vices so sub- 
tle, that the effort would resemble that of a sculptor 

* Tusculan Questions. + Macaulay — Life of Lord Bacon, 

t Macaulay — Johnson. § Macaulay — Pitt. 

|,Tus. Questions. — Happiness. 



THE MESSIAH. 75 

attempting to produce a statue of marble from a forest 
of trees; or of a philosopher attempting to find one 
immortal in a world of mortals. 

Indeed, we may go a step further and say, that even 
if men were allowed to draw from the world of abso- 
lute ideality — if they should forsake realities and pro- 
ceed to conceptions of their own — it is doubtful whe- 
ther a man could be found, who could either paint, 
chisel, or write the perfect model of a perfect man. 
Each inventor would be himself so much under the 
influence of human prejudices and infirmities, that he 
would be likely never to exhibit a specimen, which 
even the rest of his species would pronounce absolute- 
ly perfect. How can the blind construct a rainbow, 
or the deaf originate an anthem, or erring mortals, 
unless divinely inspired, portray one unerring man? 
But in the gospel we have both the original and the 
description, the faultless character, and its faultless 
delineation. 

In all merely human biographies, we always dis- 
cover, not only the faults of him whose life is given, 
but the faults of the writer by whom the character is 
drawn, either malignity, or partiality, or prejudice, or 
bigotry, or ignorance, is permitted to throw colourings 
upon the page, which the pen of independent truth 
could never sanction. Now virtues are magnified, 
now vices are concealed. Now facts are presented in 
a distorted condition, and now motives are ascribed to 
conduct which never existed. Now one character 
wears all the splendours of angelic perfection, now 
another is clothed in the vices of Apolyon. 

Not like these are the narrations of inspired men. 
They speak as if they saw the throne of judgment, or 
as if they had been solemnly sworn in the court of 
Heaven. Their inspiration too, enables them to see 
all the facts, and to see them as they are. Hence 
they conceal nothing, invent nothing; but with the 
accuracy of a skilful surgeon's knife, following every 
muscle and nerve in the human body, they exhibit 
the character as it is, and not as they think it ought 
to be. Hence they speak as fearlessly of Lot's incest, 



76 CHRIST PROVED TO BE 

as of his escape from Sodom; of Abraham's prevari- 
cation, as of his offering his son Isaac; of David's 
adultery as of his conquest over Goliah; of Peter's 
denial of his Master, as of his sermon on the day of 
Pentecost. 

It was into the hands of writers like these that the 
character of Jesus was committed for portrayal. Nor 
have they failed to do it justice. Yet amid the glory 
of the most illustrious miracles — under the breath of a 
fame resembling the roarings of the whirlwind — in 
constant view of a character to which there had never 
been even an approximation, and while describing too 
the actions of their own Master, whom they devotedly 
loved, there are no exaggerations, no swellings of 
vanity, no attempt at ingenuity, no parade, no show! 
With the simplicity with which the sunbeam falls 
upon the flower in spring, or the drop of rain rests 
upon the unfolded leaf, do they tell and narrate all 
just as it happened. Their pens seem to have been 
steel, their arms iron, and their hearts stone. One 
never thinks of the writer, perhaps does not recognize 
his presence, but seems in his own person to be travel- 
ling in Galilee, or listening in the temple, or sitting by 
the sea-side, lost and amazed at the simple greatness, 
and the mighty works of the illustrious Nazarene. 
Surely Heaven must have held the hands which de- 
scribed its own model of virtue. 

But what is that model ? The character of Jesus 
exhibited, among others, the following excellences. 
It possessed the most perfect and exalted piety. 
Abraham was illustrious for his faith, Moses for his 
meekness, Daniel for his integrity, and David for 
being a man after God's own heart. But the piety of 
Jesus, not only concentrated all these, but far excelled 
them. Is prayer an act of piety ? How often did Jesus 
rise before day, or spend the whole night in commu- 
nion with his Father! Is obedience an act of piety? 
Hear him exclaim, "My meat is to do the will of Him 
that sent me, and to finish his work." John iv. 34. Is 
submission to the Divine will an evidence of piety? 
Hear him say, when crushed by the most over-power- 



THE MESSIAH. 77 

ing sorrows— "Not my will, but thine be done." So 
shone the piety of Jesus. It was a full-orbed sun, 
without a cloud and without an eclipse. 

The character of Jesus also exhibited the greatest 
benevolence toward men. He did not, like some 
eastern monarch, shut himself up in a palace, and 
communicate with his subjects only by means of 
others. He did not, like the more modern eremite, 
seek the wilderness, and there in a life of seclusion 
and abstinence, gratify an ambition, which could not 
find a suitable theatre for exercise among the abodes 
and miseries of living and active men. Nor did he, 
like the philosopher, spend his time amid dusty vo- 
lumes, and learned demonstrations, to the neglect of the 
more practical duties of life. He mingles with society, 
he is surrounded by the multitude, he visits the market, 
the synagogue, the public festivals, the high-ways, 
and the haunts of misery and suffering. " He went 
about doing good." The ignorant, the wretched, the 
outcast, the afflicted, and the poor, are all the sharers 
in his divine munificence. Though without a place 
to lay his head, he invites to him the wearied and 
heavy laden that they may find rest. Though desti- 
tute of store-house and bam, he satisfies the hunger 
of the thousands around him. Though uneducated 
in the schools of the Rabbins, he instructs with the 
greatest kindness, the multitudes that attended his 
ministry, in a philosophy more elevated than that 
of Gamaliel, more heavenly than that of Moses. And 
though destitute of the protection of either Tiberius 
or Pilate, Herod or Caiaphas, he interposes the shield 
of his care around the persons of his followers to 
defend them from threatened danger. Indeed, his 
benevolence was boundless. He reasons with his 
enemies, comforts his friends, prays for his murderers, 
and dies for a world of sinners ! 

But see his unaffected humility! Does Nathanael 
affirm— "Rabbi, thou art the Son of God, thou art the 
King of Israel?" The simple reply of Jesus is— 
"Because I said, I saw thee, under the fig-tree, 
belie vest thou? Thou shalt see greater things than 

8 



78 CHRIST PROVED TO BE 

these." John i. 50. Does Nicodemus, a ruler of the 
Jews, and a member of their great council, approach 
him as "a teacher sent from God?" He is not the 
least nattered by the salutation, or by the approach of 
so illustrious a personage, but simply asserts — ''Verily, 
verily, I say unto thee, except a man be born again, 
he cannot see the kingdom of God." John iii. Do 
the Apostles testify — ''Thou art the Christ, the Son of 
the living God?" He does not deny but that they 
have asserted the truth; yet charges them to tell 
no man of that fact. Matt. xvi. Do the multitudes, 
from their admiration of his character and extraordi- 
nary powers, desire to make him their King? He 
retires from them and spends his time in the solitary 
retirement of some mountain top, far removed from 
both their admiration and their efforts. John vi. Do 
the crowds that follow him as he makes his last en- 
trance into Jerusalem, shout as they proceed, "Blessed 
be the King that cometh in the name of the Lord; 
peace in heaven and glory in the highest?" He stops 
on the top of Olivet, and there pours out his tears in 
broken utterance at the approaching fate of the Me- 
tropolis of Judea. Luke xix. wonderful humility! 
lowliness of heart, beyond a parallel and without a 
rival! 

But look at the moral sublime in the character of 
Jesus. This trait of character has always been ad- 
mired by mankind. To be victorious over fortune, 
and composed when in the greatest danger, shows 
such self-respect, or such confidence in an overruling 
Providence, that all must consider it a rare excel- 
lence of human character. Hence, the reply of the 
vanquished Indian to Alexander, has always been 
admired. When the Macedonian asked, how he 
wished to be treated — " Like a king" responds the 
indomitable Porus ! The reply of Caesar, also, to 
his pilot has been celebrated: "Why are you afraid? 
you carry Caesar!" There is also an instance re- 
corded by Cicero, of the same kind. When the phi- 
losopher Theodoras was threatened by king Lysima- 
chus with crucifixion, his reply was — " Reserve, may 



THE MESSIAH. 79 

it please you, those threats of honour, for these thy 
minions, clothed in purple ; for truly it is nothing to 
Theodorus, whether he rots on the ground, or in the 



air 



r>> 



There are, however, no instances of such elevation 
of character, to be found in the history of mankind, 
equal to those which every where crowd the life of 
Jesus. Do the disciples awaken him in a sea-storm, 
when in dreadful apparent peril? His reply is, " Why 
are ye fearful, ye of little faith!" Matt. viii. Do 
the Pharisees inform him that Herod, (who had 
already put the Baptist to death,) was about to kill 
him; and do they urge him to use haste in his escape? 
* Go ye," says he, " and tell that fox, Behold, I cast 
out devils, and I do cures to-day and to-morrow, 
and the third day, I shall be perfected!" Luke xiii. 
Does an armed band seek to arrest him, at mid- 
night, and do they come to him with " officers, lan- 
terns, torches and weapons?" He goes to meet them, 
and asks "Whom seek ye?" and when they replied, 
"Jesus of Nazareth," his answer is — "7 am he/" 
John xviii. Is he tried for his life before the Jewish 
senate? He is perfectly calm and unmoved; and 
when they fail in procuring testimony, he gives it 
himself; " Thou say est that I am!" Is he brought 
before Pilate and accused of treason against Rome? 
See his self-possession, his unexcited manner! " Art 
thou a king, then?" asks the Procurator. "Thou 
sayest that I am;" says Jesus. "To this end was I 
born, and for this end came I into the world." John 
xviii. But look at him in the hour of crucifixion. 
Is he nailed to the cross? Is he mocked and hissed 
at ? Is he elevated between thieves? Is he ridiculed 
by priests and people; by strangers and citizens? 
Not an angry word escapes his lips; not a frown 
contracts his brow; not a resentful feeling is en- 
kindled in his heart ! No — nothing of this kind, but 
just the contrary. His look is still benevolent ; his 
eye still friendly; his breast still affectionate; while 
the only utterance of his lips is, " Father, forgive 
them, they know not what they do!" Well might it 



80 CHRIST PROVED TO BE 

be said, " if Socrates died like a philosopher, Jesus of 
Nazareth died like a God." 

Such was the unyielding greatness of the soul of 
Jesus. No temptations could corrupt him, no dan- 
gers could alarm him, no subtlety could ensnare him, 
no sufferings could intimidate him. In all circum- 
stances he was the same, in all places the same, to 
all men the same ; condescending, but elevated ; kind, 
but uncompromising; famed, but not exalted; obe- 
dient, but not self-righteous; he exhibited in himself 
a concentration of virtues, which must not only raise 
him for ever above the approximation of men, but 
render him worthy of the title given him by an 
Apostle, " the brightness of the Father's glory, and 
the express image of his person" Heb. i. 3. 

The Apostles who were most intimately acquainted 
with the character of their Master, who were with 
him in private and in public, who saw him in 
triumph and in sufferings, who heard his frequent in- 
structions and were often under his plain reproof; 
they all testify that his life was the radiance of every 
virtue, and that he had not a solitary fault. Peter 
calls him "The Just;" 1 Peter iii. 18. And again, 
" The Holy One, and the Just." Acts iii. 14. Again, 
he says of him, " He did no sin, neither was guile 
found in his mouth ; who, when he was reviled, re- 
viled not again; when he suffered he threatened not; 
but committed himself to Him who judgeth righteous- 
ly." 1 Peter ii. 22, 23. Paul says of him, "He was 
holy, harmless, undenled, and separate from sinners." 
Heb. vii. 26. John says, " We beheld his glory, the 
glory as of the only begotten of the Father, full of 
grace and truth." Heb. i. 14. Again, he represents 
him as throwing out a challenge to his enemies, in 
the following words: " Which of you convinceth me 
of sin?" Heb. viii. 46. Nor is this all, but Jesus is 
made the pattern which Apostles were to imitate, and 
all believers were to follow. And when, too, human 
nature should arrive at its utmost perfection, that per- 
fection was to consist in resemblance to Jesus. "Be- 
loved," says John, " now are we the sons of God, and 



THE MESSIAH. 



si 



it doth not yet appear what we shall be; but we 
know, that when he shall appear, we shall be like 
him, for we shall see him as he is." 1 John iii. 2. 

It was the consideration of the extraordinary vir- 
tues of Jesns, that extracted even from an enemy to 
the gospel, the following spirited eulogium. " Peruse 
the works of our philosophers, with all their pomp of 
diction, how mean, how contemptible are they com- 
pared with the Scripture. Is it possible, that a book 
at once so simple and sublime, should be merely the 
work of man ? Is it possible that the sacred personage 
whose history it contains, should be himself a mere 
man ? Do we find that he assumed the air of an 
enthusiast, or ambitious sectary ? What sweetness, 
what purity in his manners ! What an affecting grace- 
fulness in his delivery! What sublimity in his jmax- 
ims ! What profound wisdom in his discourses ! What 
presence of mind ! What subtlety ! What truth in his 
replies ! How great the command over his passions ! 
Where is the man, where the philosopher, who could 
so live and die without weakness and without osten- 
tation ? Shall we suppose the evangelical history a 
mere fiction ? Indeed, my friend, it bears not the 
marks of fiction; on the contrary, the history of So- 
crates, which no body presumes to doubt, is not so 
well attested, as that of Jesus Christ. The Jewish 
authors were incapable of the diction, and strangers 
to the morality contained in the gospel; the marks of 
whose truths are so striking and invincible, that the 
inventor would be a more astonishing character than 
the hero."* 

Here then, if Jesus be not the Messiah, is one of 
the greatest wonders the world ever beheld. A man 
without depravity — a man without sin, or fault — a 
man, whose life exhibited every virtue, and who is 
the pattern to all others of absolute perfection ! Why, 
such a character? Did Jehovah mean by such an 
exhibition to reproach the weaknesses and errors of 
mankind ? Was it a mere freak in his government — 

* Rousseau, Works, Vol. V. pp. 215-218. 

S* 



82 CHRIST PROVED TO BE 

the mere dropping down upon earth of the inhabitant 
of some other sphere? What does it mean ? Why 
spotless holiness in a world of pollution ? Why im- 
maculate benevolence in a world of universal selfish- 
ness? Why the image God, where that of Satan is 
chiefly familiar? Surely, this was not contempt, and 
it could not be accident. The moral character of 
Jesus proves him to have been sent to us, on some 
high errand of mercy — proves, that he came as our 
moral and spiritual liberator — proves, that he was the 
Messiah — the Son of God — the Saviour of men. 



THE MESSIAn. 83 



CHAPTER X. 



JESUS A TEACHER. 



There are four things to be considered in estimating 
the character of a teacher ; his preparation for the task, 
the sources whence he derives his information, the 
nature of the truths he teaches, and the manner of their 
delivery. A fifth might be added, viz: the moral 
character of the teacher himself. But, as we have in 
a previous chapter dwelt on this topic, it is omitted 
here, save only to remark, that the doctrines of Jesus 
were as fully illustrated in his life, as they were lucidly 
expressed by his lips; for, if it be true, that "never 
man spake like this man," equally true is it that never 
man lived like this man. 

The preparation necessary to become an instructer 
of others in great and important truths, is usually 
laborious and protracted. Ancient philosophers not 
only read much, and took long journeys to distant 
countries for this purpose, but often subjected them- 
selves to the most rigorous course.of life for its accom- 
plishment. They retired from the noise of politics, 
and the stir of business; they shut themselves up in 
cloisters and even in caves, that their habits of thought 
might acquire the greater perspicuity and elevation. 
Nor was this all; feeling the insufficiency of mere 
reason, both to discover and to sanction the truth, they 
even sought intercourse with the Deity, or with some 
invisible agent, from whom, as pretended at least, they 
received some of their best instructions. 

The prophets of Israel seem also to have had a 
regular, and even a long probation, before entering on 
their office as public instructers. Hence Jeremiah 



84 CHRIST PROVED TO BE 

complains of his youth, as a reason why he should not 
fill this office; and Hosea marks his case as a special 
exception to the ordinary course of things, inasmuch 
as he had been selected from " the herdsmen of Te- 
koa." 

In reference to Moses, whose character and station 
as a public teacher, bore a stronger resemblance to 
Jesus than those of any other, his preparations were 
unusually thorough and extended. Providence placed 
him in the court of Pharaoh, where he was well in- 
structed in "all the wisdom of the Egyptians." Nor 
was this all; he was allowed to spend forty years 
after this in such meditations and studies as might tend 
to qualify him for the important office to which he 
was to be called. 

The training of Jesus was different from all these. 
Although, in obedience to the legal requirements of 
the Israelites, he entered not upon his public ministry 
until about thirty years of age, yet we have much 
more evidence, during this period, that he was a me- 
chanic, than that he was a scholar. He no doubt 
received an education similar to that of Peter and of 
John; but that he was educated in the schools, is ex- 
pressly denied by one of his own historians. John 
vii. 15. Jesus, then, may be said to have had no ade- 
quate preparation, in the ordinary acceptation of the 
term, for the great work of a moral and religious 
teacher. He had not been drilled in the metaphysics 
of Aristotle; he acquired no mental acumen from 
the disputations of the Stoics; he had not cultivated 
his taste with Plato or Homer; nor had he even been 
a regular pupil of the Scribes and Pharisees. In a high 
and peculiar sense he was both a self-made scholar 
and teacher. 

But what were the sources from which Jesus drew 
his doctrines ? He evidently did not derive them 
from his education. This was no better, nor even as 
good, as that of many of his hearers. Equally certain 
is it, that he did not borrow them from the Jewish 
doctors. His doctrine and theirs were generally dia- 
metrically opposite. Nor could he have gathered 



THE MESSIAH. 85 

them from the learned men of other countries. He 
had no intercourse with such men; nor did either his 
theology or morality agree with theirs. Whence, then, 
did he deduce those truths of divinity, and those les- 
sons of morality, which have been so lauded by all 
candid minds for the last eighteen centuries? To this 
we reply, from two sources — from revelations al- 
ready given, and from Heaven. 

No one can read the instructions of Jesus, and not 
be struck with his familiar and intimate acquaintance 
with the Scriptures of the Old Testament. He illus- 
trates, enforces, and quotes them on all occasions. 
And although he often leveled to the dust the tradi- 
tions of the elders, and the doctrines of men, yet he 
every where shows the greatest regard for the oracles 
of the living God. He put an infinite difference be- 
tween tradition and Scripture; the writings of men, 
and the inspirations of Jehovah. The one he reve- 
renced as the ancient Israelite did the temple, the 
altar, or the ark; the other, he regarded as the same 
Israelite did a common farm-house, a stable, or a barn. 
The one he re-affirms and inculcates, the other he 
often denies and subverts. 

One source, then, of the doctrines of Jesus, was the 
Old Testament Scriptures. "He came not to destroy 
the law or the prophets, but to fulfil. " In the lan- 
guage of another: "Although he proposed to erect a 
second temple of truth, the glory of which should 
eclipse the splendour of the first, yet he deigned to 
appropriate whatever of the ancient materials remain- 
ed available."* As to the moral truths, however, 
he altered none. 

The other source whence Jesus derived his doctrines 
was from Heaven. " My doctrine, says he, is not 
mine, but His that sent me." John vii. 16. 

One of the most remarkable passages in the Old 
Testament is the following: " The Lord thy God, says 
Moses, will raise up unto thee a Prophet, from the 
midst of thee, of thy brethren, like unto me, unto him 

* Great Teacher, by Harris, p. 81. 



86 CHRIST PROVED TO BE 

ye shall hearken." Dent, xviii. 15. The allusion here 
is evidently to the Messiah. Joshua was not a pro- 
phet, but a general ; and of the other prophets, none 
of them exercised snch authority over the Israelites as 
Moses had done. This remarkable prophet or Mes- 
siah was to resemble Moses in many things; he was 
to be like him, yet he was to be superior to him; for 
the Israelites are directed to submit themselves entire- 
ly to his instructions and teachings, as announcing in 
all things the will of Heaven. 

The manner, however, in which Jesus received the 
will of Heaven, was totally different from that in which 
Moses received it. For this purpose Moses was call- 
ed to the bush, called to the mount, or conversed with 
from the Shechinah — at most, he communed with the 
Holy One only "face to face." This, it is true, is 
great honour for a mere mortal; and it is distinctly 
stated, that Moses was the only one ever allowed to 
approach so near to Jehovah. But the manner in 
which Jesus held intercourse with the Deity, was 
wholly different. He had no dream or vision ; he was 
called to no particular place; there was no visible ora- 
cle to which he resorted. He was himself the bush, 
the mount, the Shechinah, the image of God. True, 
he prays to his Father; and on several occasions, that 
Father called to him out of heaven. This, however, 
was done mainly to establish the faith of men in his 
mission. There is no instance recorded, where either 
by prayer he sought to know the Divine will, or where 
by a voice from heaven, that will was made known 
to him. No; the knowledge of that will was internal 
and personal; it was not from another, but from him- 
self. In the language of an Apostle, "In him dwelt 
all the fulness of the Godhead bodily." Col. ii. 9. 

It is owing to this mysterious and remarkable 
manner in which Jesus held communion with the 
Deity, that we often hear from him such language as 
the following: " No man knoweth the Son but the 
Father; neither knoweth any man the Father, save the 
Son, and he to whomsoever the Son will reveal him." 
Matt. xi. 27. "He that hath seen me, hath seen the 



THE MESSIAH. 87 

Father; and how sayest thou, then, Show ns the Fa- 
ther ? Belie vest thou not, that I am in the Father, and 
the Father in me? The words that I speak unto you, 
I speak not of myself: but the Father that dwelleth 
in me, he doeth the works. Believe me, that I am iu 
the Father, and the Father in me; or else believe me 
for the very works' sake." John xiv. 9-11. And the 
following, more remarkable still: "And no man hath 
ascended up to heaven, but he that came down from 
heaven, even the Son of man which is in heaven." 
John iii. 13. 

Such was the intimacy which Jesus had with the 
counsels of Jehovah. He is not caught up into hea- 
ven to learn them. No messenger is sent from hea- 
ven to communicate them. There is no trance or ap- 
parition. The holy oracle dwelt in him. The Divine 
mind emanated from him. His words were truth; 
they were attended with awful power; and his utter- 
ed will was unalterable and eternal. Surely such an 
one could not have been less than "God manifest in 
the flesh." 

In reference to the truths, which this great Teacher 
delivered, they may be considered as the carrying out, 
or completion of a previously existing and partially 
developed system. He came not to "destroy the law 
or the prophets, but to fulfill." 

The Old Testament Scriptures had left things in a 
half-finished state. A peculiar providence is there 
exhibited as cleaving to a certain people, amid all their 
infirmities and rebellions, without an adequate reason. 
A host of types are there displayed, all significant, all 
instructive, all useful, yet all referring to a future 
something, as yet undisclosed, and which was to con- 
stitute upon its manifestation, a key to all these reli- 
gious symbols. Numerous prophecies are there 
recorded, all referring to one who had not as yet 
appeared ; and all speaking of a kingdom not as yet 
commenced. Revelation is there presented as half- 
made — religion as half-taught — the Church of God 
as half-built. It was left, therefore, for the Messiah, 
upon his appearance, to illustrate and complete a sys- 



88 



CHRIST PROVED TO BE 



tern, thus left in an unfinished state. This great work, 
Jesus of Nazareth accomplished. His history vindi- 
cated the providence of God towards the Jewish 
nation for preceding thousands of years. His teach- 
ings completed whatever was left obscure or unintel- 
ligible in previous revelations, and his death as an 
atonement for sin, unlocked the symbols of the past, 
and gave to ancient sacrifices and offerings their true 
and intended meaning. 

Even then, if Jesus had never opened his mouth 
as a teacher, even if one unbroken silence had sealed 
his lips from the manger to the grave ; still, his very 
life would have been instruction, and his every act 
an elucidation of some great doctrinal truth. But he 
did speak. Of him it is expressly said, that " He 
opened his mouth, and taught." And what teach- 
ings ! In what is called his Sermon on the Mount, 
what a powerful elucidation and application of the 
moral law ! In his parables, what beautiful and 
striking paintings of the new system he was about to 
set up ! Who can read the one, without feeling the 
sword of the Spirit pierce the inmost recesses of his 
soul ? Who can contemplate the other, without being 
inwardly drawn towards truths so inimitably depicted, 
and without being captivated by a teacher so simple 
yet so sublime, so faithful, yet so tender in all his in- 
structions ! 

The doctrines of Jesus, so far as they may be con- 
sidered as peculiar to a new system, or as constituting 
the second part of an old one, may be divided into 
three classes. They refer to the manifestation of the 
Godhead in man's redemption, to the duties obligatory 
upon those to whom the knowledge of such redemp- 
tion should be communicated, and to the final results of 
his mission in the world to come. 

The teachings of Jesus reveal God in the work of 
man's redemption. In the works of nature, God has 
always been revealed to the eye of reason; "for the 
invisible things of him from the creation of the world 
are clearly seen, being understood by the things that 
are made." Jehovah had also been revealed to Israel 



THE MESSIAH. 89 

as a lawgiver. Amid the darkness and smoke of 
Sinai, the lightnings of his inflexible justice were 
made fearfully to pfay ; and the thunders of his indig- 
nation awfully to roll. In the incipiency too, of re- 
demption, God was exhibited to the ancients, as a 
God of mercy. Every angelic visitant, every sweet 
promise, every burning lamb manifested the gracious- 
ness of the divine nature. It was left, however, for 
the Messiah, the Son of God, fully to make known 
the character of Jehovah, as a God of mercy. Hence 
it is said of Jesus, " no man hath seen God at any 
time: the Only Begotten which is in the bosom of the 
Father, he hath declared him." — And again, " the 
law was given by Moses, but grace and truth came 
by Jesus Christ." John i. 17, 18. 

The paternal relation of the Deity to mankind, is 
clearly and strongly stated by Jesus. Does he teach 
his disciples to pray ? he begins in the endearing man- 
ner — " Our Father, which art in heaven." Matt. vi. 
Does he teach them confidence in divine providence ? 
It is by telling them, " your heavenly Father knoweth 
that ye have need of all these things." Matt. vi. Does 
he leave them in a world of trial and affliction ? It is 
with the assurance — "I ascend to my Father and your 
Father, to my God and your God." John xx. 17. 

The eternal Sonship of the Mediator is also clearly 
exhibited by Jesus. " I," says he, " and my Father are 
one." The Jews being about to stone him for this 
declaration, the reply of Jesus is, " Many good works 
have I shown you of my Father; for which of those 
good works do ye stone me?" The reply is, "For a good 
work we stone thee not,but for blasphemy ; and because 
thou, being a man,makestthyself God." Jesus proceeds 
to vindicate himself from such a charge. " Is it not 
written in your law, I said ye are gods? If he called 
them gods, unto whom the word of God came — say 
ye of him whom the Father hath sanctified and sent 
into the world, Thou blasphemest, because I said, I 
am the Son of God? If I do not the works of my 
Father, believe me not; but, if I do, though ye believe 

9 



90 CHRIST PROVED TO BE 

not me, believe the works, that ye may know, that 
the Father is in me, and I in him." John x. 

The personality and work of the Spirit are also 
clearly taught by Jesus. " It is expedient for you 
that I go away ; for if I go not away, the Comforter 
will not come ; but if I depart, I will send him unto 
you. And when he is come, he will reprove the world 
of sin, of righteousness and of judgment." John xvi. 

Thus did Jesus remove the thick darkness which 
surrounded the throne of the Eternal, and make 
known to a world of sinners, the character of God as 
a God of compassion and of grace. The Father 
pities the miseries and ruin of our world; the Son be- 
comes incarnate and dies for its redemption ; and the 
Spirit, by illuminating the hearts of men, and eradi- 
cating their moral pollutions, applies the grace of sal- 
vation, and constitutes them for ever the sons of the 
living God. 

The duties inculcated upon those to whom the 
knowledge of redemption should come, are repent- 
ance, faith and holy obedience. The doctrine of the 
atonement effectually " condemned sin in the flesh," 
and not only rendered, repentance obligatory, but ac- 
ceptable. The price of the sinner's pardon also ex- 
hibited the evil of sin, and was well calculated to 
break and subdue any heart, not made of marble and 
stone. Nor was this all ; the great Teacher demands 
an implicit faith, not only in his doctrines as divinely 
true, but also in his sacrifice as amply sufficient for 
the sins of men. Not a word he uttered is to be dis- 
credited, for he is himself " the truth " of God. Nor 
is another sacrifice to be mentioned, for he, and he 
only, is " the Lamb of God which taketh away the 
sin of the world." 

These are the foundation duties, but others are also 
enjoined. Pride, anger, covetousness, worldly mind- 
edness, every evil passion and act, are all condemned. 
Humility, meekness, purity, zeal, devotion, and bro- 
therly love, are all enjoined. His disciples are to con- 
sider themselves as the citizens of heaven, as the sons 
and heirs of God, as the brethren of a common family; 



THE MESSIAH. 91 

and they are exhorted to make Jehovah himself their 
pattern and example. " Be ye therefore perfect, even 
as your Father which is in heaven is perfect." Matt. 
v. 48. If persecuted, they were not to resist, and if 
put to death, they were not to desert the faith taught 
them. External commotions were not to separate 
them from their Master ; nor were internal agitations 
to alienate them from each other. United to Jesus 
by a common faith, they were to be united to each 
other by a common affection ; and having renounced 
the world at the beginning of their discipleship, they 
were never more to allow it an ascendency over their 
hearts. They were to be " the light of the world," 
and " the salt of the earth ;" and upon their full and 
patient exemplification of the doctrines of their Mas- 
ter, was to depend, not only the honour of their 
Christian character, but the esteem among men of 
Christianity itself. 

But the teachings of Jesus were also prospective ; 
they embraced another world. And here, one cannot 
but remark the vast superiority of his instructions 
above those of the ancient prophets. These prophets 
saw futurity at a great distance ; and although they 
describe it, they describe it as one would a foreign 
country, and not as he would speak of his own. 
There is a veil thrown over it, and their images are 
cast indistinctly upon that veil. The actual geography 
of the future is not laid before us, nor do we seem to 
know and commune with its inhabitants. On the con- 
trary, the doctrines of Jesus bring " life and immor- 
tality to light." Heaven and hell with him are places 
not far from Judea, and eternity presses upon the sun 
of to-morrow. There is no faintness or imperfection 
of description, but one has only to lift the eye, and he 
sees at once, as living realities at hand, all the glories 
or horrors of the invisible state. Here the soul of the 
rich man quails and cries in all the miseries and woes 
of the second death ; there Lazarus reclines in the 
bosom of Abraham, with not an affliction felt, with 
not a want ungratified. Here the sudden cry, ; ' the 
Bridegroom cometh," arouses the drowsy expectants 



92 CHRIST PROVED TO BE 

of future glory; there the great white throne collects 
before it all the assembled sons of Adam. Here, on 
the one hand, we see the wicked, associated with 
devils, their former tempters and accomplices in crime, 
hastening to their final allotments in the world be- 
neath ; there, on the other, we contemplate the right- 
eous, justified and vindicated, ascending to the realms 
of glory, to dwell for ever in the paradise of God. 
Here hell exhibits its lurid flames, its deathless worm, 
its ceaseless wailings and gnashings of teeth ; there 
the loud song of heaven falls upon the ear, and the 
glorified worshippers are seen occupying their ever- 
lasting mansions. The veil is torn away, and the 
hearer of the great Teacher seems to see before him, 
in all the distinctness of actual vision, the realities of 
the future state. 

The manner in which Jesus taught was adapted 
not only to the nature of his subjects, but also to the 
character of his hearers. What sublimity, and yet 
what simplicity, in his style! His thoughts are ma- 
jestic enough for the contemplation of angels; and 
yet his language is plain enough for the comprehen- 
sion of children. There is no pomp, no parade. The 
speaker never attempts to exalt himself or to astonish 
his hearers. All the ordinary accompaniments of 
scholastic oratory are unknown; yea, despised. There 
is no exact position of the feet, no regular and studied 
extension of the hand, no fore-taught intonations of 
the voice, no contortions of the countenance. On 
most occasions, he does not even stand to speak. He 
either sits upon the side of a mountain, or occupies a 
seat in a fisherman's boat. There is, too ; no scafTold 
or pulpit built for him; no particular place assigned 
him, where the people are to expect an oration, or 
to anticipate a sermon: circumstances seem to have 
arranged all these. He is as ready on the road-side 
as in the temple; at the dinner-table as in the syna- 
gogue. He speaks to a few as readily as to a multi- 
tude; and to one class of persons as promptly as to 
another. His subjects were also selected in the same 
manner. There is no previous notice given to the 



THE MESSIAH. 93 

people that he is to deliver a discourse on the law, or 
on the general judgment, against the errors of the 
Pharisees, or concerning the nature of his kingdom. 
His teachings seem generally to have resulted from 
some question asked him, or from some object brought 
incidentally before him. Do the birds of heaven fly 
over his head, or the lilies of the field bloom beneath 
his eye? He employs them in his discourse to incul- 
cate confidence in the providence of God. Are the 
fishermen casting their net into the sea? He illus- 
trates thereby the effects of his gospel in saving men. 
Does he attend a marriage-supper? He makes the 
customs of society, the midnight procession, the burn- 
ing torches, and the cry of the porter, all to illustrate 
and enforce the great truths of futurity. Does he sit 
at the dinner-table among self-seeking guests? He 
inculcates humility in the selection of places in this 
world. Is the exclamation heard — "Blessed is he 
that shall eat bread in the kingdom of God?" He 
seizes at once upon the remark, and exhibits by it the 
exceeding reluctance of men, and especially of the 
Jews, to embrace the glad tidings of salvation. Do 
the disciples point to the magnificence of the temple? 
He takes occasion to predict its downfall, and even 
extends his remarks to the fading away of all earthly 
glory, and the final introduction of his eternal king- 
dom. With him, wells of water, dinner-tables, vines, 
the shepherd watching his flock, the sower casting 
his seed, the reaper cutting down his harvest, the 
eyes of the blind, the weakness of childhood, the 
rigour of creditors, the questions of enemies, and the 
mistakes of friends, all, all are texts from which he 
discourses; and with which he associates an eleva- 
tion of imagery and a grandeur of thought, unsur- 
passed in the history of human instruction. 

Nor are we left simply to the reported discourses 
of Jesus to ascertain the excellences of his mode of 
communicating truth. The effects of these discourses 
on the multitudes at the time, show their wonderful 
power. What vast audiences heard his sermon on 
the mount! What crowding companies pressed upon 

9* 



94 CHRIST PROVED TO BE 

the sea-shore to listen to him as he sat in the fisher- 
man's boat! What numbers crowd around the pri- 
vate houses where he teaches! What anxiety to 
hear him ! What fixed attention ! What bursting 
applause ! Now the officers affirm, "Never man spake 
like this man." Now the people are said to be 
"astonished at his doctrine, for he taught them as 
one having authority, and not as the Scribes." And 
now the inmates of the synagogue are all " amazed 
at the gracious words which proceeded out of his 
mouth." 

And yet, this great philosopher, this popular 
preacher, this more than a prophet, is but an un- 
educated Galilean! Well may we ask, as did his 
acquaintances of Nazareth, "From whence hath this 
man these things, and what wisdom is this which is 
given unto him?" Mark vi. 2. Why so superior to 
all other Galileans? Why so much exalted above 
philosophers and sages, above patriarchs and pro- 
phets? It cannot be ascribed to birth, or education. 
It cannot be ascribed to cunning and management. 
It cannot be attributed to either faction, or fanaticism, 
for the one was too weak even if it existed; and the 
other does not appear either in the life or doctrines of 
Jesus. Surely, if we had only the teachings of this 
remarkable personage as evidence before us, we 
should be compelled to admit, that if ever a Mes- 
siah was to come, he must be the person, and that if 
ever God dwelt in man, it was in Jesus of Nazareth. 



THE MESSIAH. 95 



CHAPTER XI. 



JESUS A SACRIFICE AND PRIEST. 



Probably no part of the gospel is more offensive to 
carnal reason, than what may be termed its glory- 
spot — the vicarious death of its author. Too proud 
to acknowledge the need of atonement, too ungrate- 
ful to honour him who has made such atonement, 
haughty man passes scornfully by, nor turns a look 
to the cross, on which expires the Redeemer of the 
world. Thus has " Christ crucified " always been 
* to the Jews a stumbling-block, and to the Greeks 
foolishness." The hero who, at the expense of toils, 
and sufferings, and blood, has liberated his country, is 
loudly praised; the man who risks his own life to res- 
cue from death his friend, is never forgotten. But 
Jesus, the author of salvation — Jesus, who has recon- 
ciled us to God by his own blood, is, alas! too often 
despised; and despised too, because of his wounds — 
because of his sufferings — because of his cross ! 

All know, that nothing in the history of Jesus was 
more obnoxious to the prejudices of the ancient Jew, 
than his death on Calvary. His birth in a stable was 
offensive; his origin at Nazareth was an objection; 
his humble and mean appearance caused many to re- 
ject him: but it was over his crucifixion that the 
whole nation stumbled. This offended them more than 
every thing else. "What!" they were ready proudly 
to ask, "What! can a malefactor save us? Can the 
condemned deliver us? Can one who has been cruci- 
fied be the Christ, the chosen of God?" The same 
objection exists at present in the mind of the modern 
Israelite. Notwithstanding all the typical sacrifices 



96 CHRIST PROVED TO BE 

which his forefathers offered, and the constant use 
they made of blood to cleanse the unclean, still he sees 
in the death of Jesns an insuperable objection to his 
being the Messiah. With such an objection it is our 
province to reason. 

The first remark I here make is, that the doctrine 
of sacrifice for sin is neither contrary to reason, nor 
repugnant to the sentiments of mankind. Wherever 
wrong has been done, justice requires that satisfaction 
should be rendered. Hence, in all civil laws, such 
satisfaction is usually demanded by the civil code it- 
self. When, too, the offender is made justly sensible 
of his crime, and is brought to a proper repentance for 
it, his own heart prompts him to some mode of restitu- 
tion. He becomes willing either to apologize, to make 
payment, to serve, or to suffer, as the case may de- 
mand. The very same feeling is awakened in the 
human bosom, where God is the party offended. Not 
only is it admitted and felt in this case, that the offen- 
der should be punished, but so strong is this convic-' 
tion, that wherever the hope of forgiveness is enter- 
tained, there is always a resort to some mode of penal 
satisfaction. Either the body is lacerated, or a fine is 
imposed for religious purposes, or a child is slain, or 
an animal is sacrificed. 

No one at all acquainted with the history of man- 
kind, can doubt the truth of these statements. This 
inward sense of the need of sacrifice to take away 
sin, is so much a component part of human nature, 
that it has not only existed in all nations, but may be 
said to have pervaded the principal institutions of 
every country. In proof of this, I offer the two fol- 
lowing authorities. In the days of Tullus Hostilius, 
king of Rome, a celebrated rencontre took place be- 
tween the Curiatii and Horatii — one of the Horatii 
alone survived. Provoked at the lamentations of his 
sister for the lover he had killed, he stabbed her to the 
heart. He was tried and condemned as a murderer. 
Through an appeal, however, made to the people by 
his father, his punishment was remitted. A sense of 
justice, however, produced the following mode of its 



THE MESSIAH. 97 

remission: " Itaque, ut caBdes manifesta aliqno tamen 
piaculo lueretur, imperatum patri, ut filium expiaret 
pecunia publica. Is, quibusdam piacularibus sacrifi- 
ciis factis, transmisso per viamtigillo, capite adoperto, 
velut sub jugum misit juvenem."* "Wherefore, that 
so plain a case of murder might be expiated by some 
sort of atonement, it was required of the father, that 
he should expiate his son's crime at the expense of 
the state. He, certain propitiatory sacrifices hav- 
ing been offered, caused his son to pass under a beam 
suspended across a road, with his head covered, as if 
under a gallows." As murder was a crime against 
the state, the father of Horatius made the murderer 
pass under a beam, as a public recognition of his desert 
of death; but since it was also a crime against the 
gods, certain expiatory sacrifices were offered. 

The next authority is that of a learned Jewish Rab- 
bin. Abarbanel gives the following explanation of the 
import of ancient sacrifices: "They burned the fat and 
kidneys of the victims upon the altar, for their own 
inwards, being the seat of their intentions and pur- 
poses; and the legs of the victims for their own hands 
and feet; and they sprinkled their blood, instead of 
their own blood and life, confessing that in the sight 
of G od, the Just Judge of things, the blood of the offer- 
ers should be shed, and their bodies burnt for their 
sins: but, that through the mercy of God, expiation 
was made for them by the victim being put in their 
place, by whose blood and life, the blood and life of 
the offerers were redeemed."! 

I remark, again, that if the object of the mission of 
the Messiah be moral and not political; if it refer 
to deliverance from sin and misery, and not from 
national oppression, then was it necessary that he 
should bring with him some adequate sacrifice or satis- 
faction, in order to redeem men from the condemna- 
tion under which they were lying. The law of God 
had been violated; it must therefore be honoured. 

* Livy, B. I. c. xxvi. t Magce, I. 200. 



98 CHRIST PROVED TO BE 

Divine wrath had been justly provoked; it must there- 
fore be appeased. But how can this be done with- 
out a price — without a sacrifice? Had the Messiah, 
therefore, appeared as our great Deliverer, and yet 
brought with him no means of deliverance, no ran- 
som for our souls, his mission would have been alto- 
gether abortive. Divine justice would still have held 
its captives, and Divine wrath would still have con- 
tinued upon the offenders of a holy God. 

Precisely what this sacrificial offering should be, on 
the part of the Messiah, human reason is not prepared 
to say. It might consist in the sacrifice of himself, or 
it might consist in some other mode of ransom. Mere 
human reason could never decide this question. But 
that a price should be brought, that satisfaction should 
be made, is the obvious dictate of the sentiments and 
consciousness of mankind on this subject. 

I remark, thirdly, that the Jewish scriptures univer- 
sally teach, that the Messiah was to be a sacrifice 
for sin. This is taught in the very first promise of a 
future Saviour. "He shall bruise thy head, and thou 
shalt bruise his heel." The following exposition of 
this passage is given in Poole's Synopsis: " Christi 
caput est Divinitas; calcaneum Humanitas, quam dum 
offendit et occidit Daemon, occisus est." " The head of 
Christ is his divinity, his heel his humanity; which 
while Satan persecuted and killed, he was himself de- 
stroyed.*" The same interpretation t is given to this 
passage by Dr. Adam Clarke: "And Satan bruises his 
heel. God so ordered it, that the salvation of man 
could only be brought about by the death of Christ."^ 
Henry also says, " Christ's sufferings and death were 
pointed at in Satan's bruising his heel, which is his 
human nature."% Thus is the very first ray of gos- 
pel light, tinged with a streak of sacrificial blood ; 
thus does the first promise of deliverance for man, in- 
dicate a suffering Deliverer. 

The same truth is also exhibited in all the human 
types of a coming Messiah. Is Adam a type of that 

* In loco. t In loco. \ In loco. 



THE MESSIAH. 99 

Messiah? It was upon him that the sentence of 
death was pronounced. Was Abel a type of the Mes- 
siah? He was wickedly and unjustly slain by his bro- 
ther. Was Noah a type of Messiah ? He was for more 
than a year enclosed within an ark, and buried, as it 
were, in the bosom of a flood. Was Isaac a type of 
Messiah? His father's hand and knife were lifted 
up against him, and just ready to make him a burnt- 
offering, had not Jehovah prevented. Was Joseph 
such a type? He was hated of his brethren, cast into 
a deep pit, sold into Egypt, thrown into prison, and 
only by sufferings made his way to the throne. Was 
Moses such a type? He lay in infancy exposed to the 
crocodiles on the banks of the Nile, and was after- 
wards threatened with death by Pharaoh. Was Da- 
vid a type of Messiah ? He was for years persecuted 
by Saul, and hid in the caves and dens of the earth. 
So of all the human symbols of the great Redeemer. 
Their lives were all characterized by suffering; and 
in this respect they prefigured Him who was " a man 
of sorrows," and " who gave his life a ransom for 
many." 

It is, however, in the animal types of the ancients, 
that we more clearly learn the sufferings of a pro- 
mised Messiah. The sacrifice of animals as a reli- 
gious rite, had its origin at a very early period of the 
world. The first allusion to such a practice, was in 
the days of Adam. Gen. iii. 21. That Abel offered 
such sacrifices, is distinctly stated. Gen. iv. 4. The 
practice was also common in the days of Noah. Gen. 
vii. 20, 21. From these early patriarchs this custom 
extended itself among almost ail the nations of the 
earth. 

Now, whence the origin of this religious ceremony? 
It certainly was not a device of man. It must, there- 
fore, have been from God. But if from God, what 
was its design ? It certainly was not a vain ceremony ; 
much less could it have been a mere act of cruelty. 
This practice was evidently introduced, as indicating 
some method of removing sin. Either the death of the 
animal excited compunction on the part of the offerer; 



100 CHRIST PROVED TO BE 

or, the animal itself was considered as his substitute; 
or, such sacrifice was typical of a nobler offering for 
sin. In the first of these methods alone, sin could not 
be removed. However deep one's sorrow for a crime, 
such sorrow can never make amends for the crime 
itself. The thief is not liberated because of his tears; 
nor is the murderer released when he repents. Nor 
can sin be removed by the second method. A mere 
animal can never be a legal satisfaction for sins com- 
mitted against Jehovah. Even for crimes against a 
neighbour, the Jewish law required, not only sacrifice, 
but also restitution. Lev. vi. There were many 
crimes too, where sacrifice was inadmissible : but the 
criminal suffered death as the only adequate punish- 
ment. If, too, animal sacrifices were real atonements 
for sin, then ought they never to be abolished ; for 
men would need them now as much as in past ages. 
It is evident, however, that such sacrifices were not 
considered by God as real atonements, nor were they 
so regarded, by the better informed of the Jewish na- 
tion. 

What then was their design? They were evidently 
intended to prefigure the vicarious death of the Mes- 
siah, as the only adequate substitute for the guilt of 
man. They originated with the promise, "the seed 
of the woman shall bruise the serpent's head;" and 
they were abolished when Jesus exclaimed upon the 
cross, " // is finished" and yielded up his spirit. It 
was then that " sacrifice and oblation were caused to 
cease," and that real li reconciliation was made for 
iniquity." Dan. ix. 24, 27. 

Every sacrifice, therefore, that was offered under 
the Jewish economy — the dove, the lamb, the goat, 
the bullock — were all expressive of a suffering and 
dying Messiah. The sacrifices of Adam and of Noah, 
of Greeks and Romans, indeed of the whole world, 
were expressive of this truth. 

But there are also many plain and express texts 
of Scripture, which assert, that the Messiah was to 
be a sacrifice for sin. In the 22d Psalm, the fol- 
lowing language is put in the mouth of the Messiah 



THE MESSIAH. 101 

by the pen of inspiration — "I am poured out like 
water, and all my bones are out of joint: my heart is 
like wax : it is melted in the midst of my bowels. My 
strength is dried up like a potsherd; and my tongue 
cleaveth to my jaws; and thou hast brought me to 
the dust of death. For dogs have compassed me : 
the assembly of the wicked have enclosed me: they 
pierced my hands and my feet. They part my gar- 
ments among them, and cast lots upon my vesture." 
14-18. That this Psalm refers to the Messiah is al- 
most absolutely certain. " By far the greatest num- 
ber of interpreters," says Hengstenberg, "acknowledge 
the Messiah as the exclusive subject of this Psalm. 
This interpretation was followed by a portion of the 
older Jews. It has also been the prevailing one in 
the Christian church."* If, however, this Psalm 
refer to the Messiah, then was that Messiah to be 
a suffering and dying Messiah. Indeed, the very 
manner of his death is predicted — that of crucifixion, 
" they pierced my hands and my feet." 

Another passage even more explicit is found in the 
53d chapter of Isaiah — " He is despised and rejected 
of men. He was wounded for our transgressions; he 
was bruised for our iniquities. The Lord hath laid 
on him the iniquity of us all. It pleased the Lord to 
bruise him; he hath put him to grief. When thou 
shalt make his soul an offering for sin, he shall see 
his seed, he shall prolong his days, and the pleasure 
of the Lord shall prosper in his hand." " The Jews," 
says Hengstenberg, " in more ancient times, unani- 
mously referred this prophecy to the Messiah. "t 
In this interpretation he also asserts "the best in- 
terpreters" to be agreed. " What impostor," asks 
Barnes, "ever would have attempted to fulfil a pro- 
phecy, by subjecting himself to a shameful death ? 
What impostor could have brought it about in this 
manner, if he had attempted it? No. It was only 
the true Messiah that could or would have fulfilled 
this prophecy.";}: But, if these passages refer to the 

* Chris, i. 132. f Chris, i. 541. t Notes on Isaiah. 

10 



102 CHRIST PROVED TO BE 

Messiah, then was that Messiah to die as a sacrifice 

for sin. 

The prophet Zechariah employs on this subject the 
following language—" Awake, sword, against my 
Shepherd, and against the man that is my fellow, saith 
the Lord of hosts. Smite the Shepherd, and the sheep 
shall be scattered." xiii. 7. Daniel is even more ex- 
plicit. "And after threescore and two weeks shall 
Messiah be cut off, but not for himself." ix. 26. 

All these, together with a great number of similar 
passages, plainly foretell that the Messiah was to suf- 
fer death, and that that death was to be a sacrifice for 
sin. Was the death then of Jesus, truly and properly 
such a sacrifice? That he died, neither Jews nor Chris- 
tians will deny. It is the nature of that death about 
which we are concerned. On this subject I offer the 
following remarks. 

The death of Jesus was evidently not for crime. 
We have already noticed that in all the relations and 
duties of life, " he was harmless and undented." Nor 
was he guilty of the specific crime alleged against him 
before the Governor. That crime was treason. His 
judge himself, however, declared, " I find in him no 
fault at all." John xviii. 38. 

Nor was the death of Jesus a matter of coercion. 
True, he was bound by the soldiers, and afterwards 
violently condemned and crucified. Still he had all 
the power necessary for his deliverance. Even at 
this period of apparent weakness and desertion, 
"twelve legions of angels" stood ready at his call. 
He must then have suffered death voluntarily. But 
if he suffered death voluntarily, and was yet free from 
all crime, there is, to say the least, a strong probability 
that his death was of a sacrificial and not of an ordi- 
nary character. 

But I remark thirdly, that Jesus uniformly taught, 
that reconciliation or atonement was to be effected 
by his death. "And he took the cup, and gave 
thanks, and gave it to them saying, Drink ye all of 
it; for this is my blood of the New Testament which 
is shed for many, for the remission of sins." Matt. 



THE MESSIAH. 103 

xxvi. 27, 28. The following testimony given after 
his resurrection is still more explicit : " And he said 
unto them, Thus it is written, and thus it behoved 
Christ to suffer and to rise from the dead the third 
day; and that repentance and remission of sins should 
be preached in his name, among all nations, beginning 
at Jerusalem." Luke xxiv. 46, 47. 

The Apostles also put the same construction upon 
the death of their Master. They never for once 
considered him to have died as a martyr, much less 
as a criminal. They uniformly declare, that his death 
was vicarious, that by it forgiveness of sins was ob- 
tained, and that it was that alone which reconciled 
us to God. " For he hath made him to be sin for 
us who knew no sin, that we might be made the 
righteousness of God in him." 2 Cor. v. 21. In 
his Epistle to the Hebrews, the Apostle also declares, 
" Christ was once offered to bear the sins of many." 
Heb. ix. 28. And again, " Christ hath redeemed us 
from the curse of the law, being made a curse for us." 
Gal. iii. 13. This is their uniform testimony; and it 
was this fact — the redemption that is in Christ 
Jesus — which animated their hearts, and inspired 
them with a zeal, which no persecutions could allay, 
which no sufferings could extinguish. They gloried 
in the cross, as an expiatory offering for sin, and 
were willing to rest, not only their lives, but their 
souls, upon its sufficiency and validity. 

Why then should the Jew, or the infidel stumble 
at the cross of Jesus? Have they no sin to be 
removed ? or, do they imagine that sin can be par- 
doned without a sacrifice — without an atonement? 
Or if a sacrifice is necessary, why is it, that this one 
provided with so much cost, with so much prepara- 
tion, should be despised? The death of Jesus as a 
sacrifice for sin, was predicted in the garden to Adam; 
it was even " fore-ordained before the foundation 
of the world." All the types and symbols of the 
pre-existing systems refer to it; and it was the bur- 
den of much of that Scripture which holy men of 



104 CIIRIST PROVED TO BE 

God dictated, "as they were moved by the Holy 
Ghost." 

Whatever use, however, Jew or Gentile shall make 
of the death of Jesus, still will it stand to the end of 
the world, as an irrefragable proof of his Messiah- 
ship. It was predicted of the Messiah, that he should 
be " bruised," that he should be "set at naught," that 
he should be "pierced," that "his soul should be 
made an offering for sin." All these things, even in 
the most minute manner, have been fulfilled in Jesus; 
and they have been fulfilled in no other. The very 
cross, then, its wood, its nails, its spear, its blood and 
death, all proclaim, that Jesus is the Christ, the Sa- 
viour of men. 

But the Messiah was also to be a priest. " The 
term Messiah" says a Jewish writer, " is applicable 
to a king, to a prophet, and also to a high priest."* In 
proof of the last, he quotes from Ex. xxix. 7; " Thou 
shalt also take the anointing oil and pour it upon his 
(Aaron's) head and anoint him." 

The passage of Scripture which more clearly exhibits 
the priestly character of the Messiah than any other, is 
Psalm ex. 4. " The J^ord hath sworn and will not re- 
pent, Thou art a priest for ever after the order of Mel- 
chizedek." That the Messiah is the subject of this 
Psalm, has been almost universally believed. The 
Jews themselves in the days of Jesus, did not pretend 
to deny it. Matt. xxii. 41-46. And although their 
opposition to Christianity has induced many of them 
to consider Hezekiah, Zerubbabel, the Jewish nation 
itself, or even Abraham, as its subject, yet says Heng- 
stenberg, "the weight of the internal evidence, and the 
authority of tradition induced many of the older Jews 
to adhere to the Messianic interpretation."! The 
Christian Church generally, and the early fathers in 
particular, considered this as the only true sense of 
the Psalm. Says Theodoret, " if David, who stood 
on the highest eminence of human greatness, called 

* Rabbi Joseph Crooll. Scott's Works, vol. ix. 
+ Chris. 1. 108. 



THE MESSIAH. 105 

another his Lord, that person must of necessity possess 
more than human dignity" — (^* *p* t*™ *.&?om^, *k\x 
km s-i9 f ). If, however, the Messiah was the subject of 
this Psalm, he was to be not only a king, (t») but 
also a priest (!••»). 

In the part of this Psalm, in which the priest- 
hood of the Messiah is asserted, the following par- 
ticulars are to be observed: His priesthood is intro- 
duced with an oath — "the Lord hath sworn and will 
not repent." This intimates not only the certainty of 
the event, but the vast importance of the priesthood 
itself. It is also asserted in this passage, that this 
peculiar priest was to arise, not after the order of 
Aaron, but after that of Melchizedek. He was to be 
a priest, not by human, but by express divine appoint- 
ment. His priesthood, too, was to be perpetual; it 
was never to cease; "thou art a priest for ever." Nor 
was this perpetuity of the priesthood to result from a 
succession of different priests; it was to be confined, 
to one person, the Messiah. 

Do the New Testament Scriptures then teach, that 
Jesus possessed any such priesthood? On this sub- 
ject, we must refer particularly to the Epistle to the 
Hebrews. This Epistle was written by a Jew, was 
addressed to the Jews, and it discusses this very sub- 
ject. In chapter iii, the Apostle says, " Wherefore, 
holy brethren, consider the Apostle and High Priest 
of our profession, Christ Jesus." Again, in chapter iv, 
he says, u We have a great High Priest, that is passed 
into the heavens, Jesus, the Son of God." Again, in 
chapter ix, he declares that, " Christ being come an 
High Priest of good things to come, by a greater and 
more perfect tabernacle, not made with hands, that is 
to say, not of this building; neither by the blood of 
goats and calves, but by his own blood he entered in 
once into the holy place, having obtained eternal re- 
demption for us." 

There is, then, a Christian as well as a Jewish 
priesthood. This Christian priesthood has been set 
up in the person of Jesus, our Lord and Saviour. It 
is not an earthly, but a heavenly office; nor is it tem- 

10* 



10G CftlUST PROVED TO BE 

porary; it is to last to the end of the world. Being 
set up in one who rose from the dead, who is really 
immortal, it cannot be abrogated or changed by 
death. 

Now there is no similar priesthood to this among 
the Jews; nor has there ever been. " JJ. priest for 
ever" they have never known; nor have they had 
one set up "after the order of Melchizedek." But 
such a priesthood the New Testament makes known 
to us. It represents Jesus as the very priest pre- 
dicted in the 1 10th Psalm. And what makes this more 
striking is, that this Christian priesthood is exercised 
at a time, when the Jews have neither temple nor 
altar, High Priest nor Holy of Holies; yea, when 
their capital is in the hands of strangers, and they 
themselves are scattered to the ends of the earth ! 
What means all this ? Surely, either Jesus must be 
both High Priest and King, or else royalty and priest- 
hood have perished in Israel. 

We consider, therefore, the present priestly cha- 
racter of Jesus, both as fulfilment of prophecy, and as 
proof of his Messiahship. The prediction of such a 
priesthood has been fulfilled in no other; it has, how- 
ever, been fulfilled in him. He it is, who is now 
sitting "at the right hand of the Father," as a King 
and Sovereign ; and who is also exercising a priestly 
office in heaven, not after the order of Aaron, but 
after that of Melchizedek. 



THE MESSIAH. 107 



CHAPTER XII. 



JESU9 A KINO. 



It is evident from the Old Testament Scriptures, that 
the Messiah was to be a sovereign. " The sceptre," 
says Jacob, "shall not depart from Judah, nor a law- 
giver from between his feet until Shiloh come: and 
unto him shall the gathering of the people be." Gen. 
xlix. 10. In the second Psalm, Jehovah is represent- 
ed as saying of the Messiah, "Yet have I set my King 
upon my holy hill of Zion." ver. 6. Jeremiah also 
employs the following language: "Behold, the days 
come, saith the Lord, that I will raise unto David a 
righteous Branch, and a King shall reign and prosper, 
and shall execute judgment and justice in the earth. 
In his days Judah shall be saved, and Israel shall 
dwell safely; and this is the name whereby he shall 
be called, The Lord our Righteousness." Jer. xxiii. 
5, 6. 

These are but a few of the many passages which 
predict the royalty of the great Deliverer. Indeed, the 
Jews themselves have never doubted but that their 
Messiah was to be a Prince. It was, too, chiefly for 
the unprincely appearance of Jesus, that they were 
led to reject and crucify him. 

If, then, it be affirmed that Jesus of Nazareth was the 
promised Messiah, his pretensions to royalty must be 
defended. It is not enough that he be a great teacher ; 
it is not enough that he possess the most worthy char- 
acter; it is not enough that he have power to work 
miracles; or that he be lineally descended from David; 
that he appear at the right epoch, and be born in the 
predicted place. It must also be demonstrated that 
Jesus of Nazareth is a King. 



108 CHRIST PROVED TO RE 

It is evident that if we understand the word " king," 
in its ordinary acceptation, the past history of Jesus 
cannot maintain his claims to that office. His appear- 
ance was more that of a beggar than of a king, and 
his end was more that of a criminal, than of one pos- 
sessed of supreme authority. 

Yet, Jesus of Nazareth was a King. 

He was so recognized by many during his earthly 
life. Say the wise men from the east, "Where is he 
that is born King of the Jews?" Matt. ii. 2. Says 
Zacharias, " Blessed be the Lord God of Israel, for he 
hath raised up an horn (that is, king) of salvation for 
us in the house of David." Luke i. 69. Nathanael 
also said to him, " Rabbi, thou art the Son of God ; 
thou art the King of Israel." John i. 49. The multi- 
tude, too, who attended Jesus to Jerusalem, just be- 
fore his crucifixion, sang as he entered the city, 
" Blessed be the King that cometh in the name of the 
Lord; peace in heaven and glory in the highest." 
Luke xix. 38. The thief on the cross speaks of his 
kingdom; and when Jesus himself was interrogated 
by the Roman governor: "Art thou a king then;" 
his reply was, " Thou sayest, that I am a king." 
John xviii. 37. The superscription, too, written on 
his very cross was, " Jesus of Nazareth, the King of 
the Jews." John xix. 19. 

From the manger, then, to his cross, Jesus of Naza- 
reth was considered by many as a King. They re- 
spected him as such ; they sang his praises as such. 
This truth, too, was his dying confession; and was 
even written over his head when suffering the agonies 
of crucifixion. 

The kingly character of Jesus may also be defended 
upon another principle, often asserted and invariably 
recognized in the New Testament. This principle is, 
that in Jesus of Nazareth there was the actual indwell- 
ing of the great Theocrat of the previous dispensa- 
tion. 

"This truth is taught in such passages as the fol- 
lowing: "In the beginning was the Word, and the 
Word was with God, and the Word was God. And 



THE MESSIAH. 109 

the Word was made flesh and dwelt among ?/.?.' ' 
John i. "And without controversy great is the mys- 
tery of godliness. God was manifest in the flesh, 
justified in the Spirit, seen of angels, preached unto 
the Gentiles, believed on in the world, received up 
into glory." 1 Tim. iii. 16. "God, who, at sundry 
times, and in divers manners, spake in times past 
unto the fathers by the prophets, hath in these last 
days spoken unto us by his Son, whom he hath ap- 
pointed heir of all things, by whom also he made the 
worlds, who being the brightness of his glory, and the 
express image of his person, and upholding all things 
by the word of his power, when he had by himself 
purged our sins, sat down on the right hand of the 
Majesty on high." Heb. i. The sublime vision, too, 
which Isaiah had of the glory of Jehovah, is in the 
New Testament ascribed to Jesus. " These things 
said Esaias, when he saw his glory and spake of him." 
John xii. 41. 

Now, if it be admitted, that in Jesus of Nazareth 
there was an indwelling Divinity — yea, that the very 
same illustrious Being, who appeared to Abraham, 
who spake to Moses, who delivered the law from 
Sinai, who dwelt in the Shechinah, was actually 
manifested in the person of Jesus; if, we say, this be 
admitted, then is the royalty of Jesus established 
beyond all doubt. For if the Jehovah of the Old 
Testament was in reality the King of Israel, the 
Jehovah of the New, must also be in like manner 
Israel's King. The difference in the form under 
which he appeared at these two different periods, 
cannot change either his character or his rights. 
Hence the complaint alleged by John against the 
Jews for not receiving Jesus — "He came unto his 
own, but his own received him not." John i. 11. 

The New Testament, however, expressly declares 
that Jesus is not only a King, but the greatest of all 
Kings. He is said to be — "Head over all things."* 
"Lord of all;"t "the Head of the corner;"^ "both 

* Eph. i. 22. t Acts x. 36. \ Acts iv. 11. 



110 CHRIST PROVED TO BE 

Lord and Christ;"* a prince and a Saviour;"t "King 
oi" kings and Lord of lords. "J 

The kingly character and office of Jesus, however, 
not only differ from those of all earthly monarchs, 
but far excel them. His character as sovereign is far 
superior. Most earthly kings have been not only of 
inferior, but even of base character. Many of them 
have been ambitious, many tyrannical, many weak, 
and many addicted to the foulest vices. On the con- 
trary, the royalty of Jesus is tarnished by no misdeed, 
but adorned with every virtue. He is possessed 
of infinite wisdom, absolute purity, unerring justice, 
and boundless benevolence and sympathy towards 
his subjects. What renders his kingly character, too, 
infinitely attractive, is, that it is blended with that of 
Saviour. He has redeemed with his own blood the 
subjects he rules, and with a mighty arm is leading 
them from under the bondage of the great oppressor, 
to a place of absolute security and peace. 

His right to rule is also differently established from 
that of mere earthly sovereigns. Many earthly kings 
are usurpers; or are the exponents of faction; or at 
most, hold their thrones by established usage or the 
popular will. Not so with Jesus. He is the anointed 
of God. Jehovah has placed him upon his holy hill; 
has "constituted him the heir of all things;" and 
"given him a name that is above every name." 

The throne, too, which Jesus occupies is far more 
glorious, than that of the kings of the earth. He is 
seated "on the right hand of the Majesty on high;" 
"he has sat down with his Father in his throne." 
Earthly monarchs dwell in earthly palaces, they oc- 
cupy thrones of ivory, of cedar, or of some costly 
materials. Jesus, however, has passed into heaven 
itself, and occupies the throne of the Eternal. 

The extent, too, of his dominion is far greater than 
theirs. They rule earthly kingdoms, composed some- 
times of one country, and sometimes of several coun- 
tries put together. The greatest of them have not 

* Acts ii. 36. t Acts v. 31. \ Rev. xix. 16. 



THE MESSIAH. Ill 

ruled even one entire continent. On the contrary, 
the dominion of Jesus is literally over "all things." 
"God," says an Apostle, "has set Jesus at his own 
right hand in the heavenly places, far above all prin- 
pality, and power, and might, and dominion, and 
every name that is named not only in this world, but 
also in that which is to come, and hath put all things 
under his feet." Eph. i. 

The kingdom of Jesus, too, is far more permanent 
than that of earthly kings. Earthly kings are mortal, 
and even though they build great pyramids, as the 
receptacles of their royal persons after death, still 
those very pyramids but proclaim with a louder 
tongue the truth of their unabiding mortality. The 
pyramid remains, the rock of which it is composed 
withstands the ravages of time, but the body of the 
king, where is it? 'The traveller looks, and finds 
where once it was; but where it is, he cannot augur. 

How different is the reign of Jesus! "Christ," says 
an Apostle, " being raised from the dead, dieth no more ; 
death hath no more dominion over him." Rom. vi. 9. 
He is emphatically, "The King Immortal." Earthly 
thrones may crumble, earthly kings may die, human 
generations may waste away; yea, the solid earth, 
and the firm heavens may depart; still, however, will 
it be true of Jesus, that "his throne is for ever and 
ever." Heb. i. 8. 

But we must speak more particularly of the nature 
of the kingdom of Jesus. 

This kingdom is a spiritual one. This feature of 
it is very much insisted on both by Jesus and his 
Apostles. " My kingdom," said Jesus to Pilate, "is not 
of this world." John xviii. 36. Again, he affirms, 
" The kingdom of God is within you." Luke xvii. 21. 
The Apostle Paul also asserts, that " The kingdom of 
God is not meat and drink, but righteousness and 
peace and joy in the Holy Ghost." Rom. xiv. 17. 
The Apostle Peter, too, calls Jesus a " living stone," 
and represents all believers as " lively stones, built up 
into a spiritual house, to offer up spiritual sacrifices, 
acceptable to God." 1 Pet. ii. 5. 



112 CnRIST PROVED TO BE 

By the spirituality, however, of the kingdom of 
Jesus, is not meant a sort of mystical kingdom, which 
consists principally in contemplation, which sets aside 
the ordinary duties of life, and which seeks a sort of 
mysterious absorption into the divine nature. The 
doctrines of Jesus are eminently practical, and they 
are designed to penetrate and control every part of 
human life. They regulate business, they direct 
friendship, they diffuse themselves through society, 
pervading all its springs, and doings, and history. 

Nor is the spirituality of the kingdom of Jesus 
inconsistent with the external organization of his 
church. " God," says an Apostle, " is not the author 
of confusion, but of peace." When we look into the 
kingdom of nature, we see universal arrangement. 
Place, office, destiny, is assigned to every thing. 
When we contemplate the polity set up under Moses, 
there is an exact system almost universally observed. 
So, in the Christian church; its spiritual character 
does not exclude its visible organization. 

By the spirituality of the kingdom of Jesus, we 
mean that it is created by a spiritual agency, that it 
consists of spiritual subjects, that it is governed by 
spiritual laws, and that it awaits a spiritual destiny. 

This kingdom is created by a spiritual agency. 
" Verily, verily," says Jesus, " except a man be born 
of water and of the Spirit, he cannot enter into the 
kingdom of God." John iii. 5. John also describes 
the subjects of this kingdom as "born, not of blood, 
nor of the will of the flesh, nor of the will of man, but 
of God." John i. 13. And the Apostle Paul says of 
all true saints, that they are God's " workmanship, 
created in Christ Jesus unto good works." Eph. ii. 10. 

Men then are, or are not, the subjects of the king- 
dom of Jesus, as they are, or are not created anew by 
the power of the Holy Ghost upon their hearts. Nei- 
ther birth nor baptism, priest nor church, self-exer- 
tion nor dependence upon others, can produce the 
spiritual character. It comes of God, if it comes at all ; 
it is heaven-sent, if ever enjoyed on earth. 

The subjects of the kingdom of Jesus are also spi- 



THE MESSIAH. 113 

ritual. Like begets like. And as all the subjects of 
the kingdom of Jesus are begotten anew by the Holy- 
Ghost, so do they resemble in their character the 
Author of their regeneration. One point of such re- 
semblance is vitality. Previously to this Divine ope- 
ration, the subject of it was "dead in trespasses and 
sins." Upon its occurrence he becomes "quickened," 
he is made to possess spiritual life. Other points of 
similarity refer to traits of moral character. " The 
fruit of the Spirit," says the Apostle Paul, " is love, 
joy, peace, long-suffering, gentleness, goodness, faith, 
meekness, temperance." Gal. v. 22, 23. Thus does 
the subject of "the renewing of the Holy Ghost" 
receive upon his own nature, in the very act of his 
renewal, the impress and moral image of the Spirit 
by which he is quickened. Hence such are said to 
" live in the Spirit," to " walk in the Spirit," and "to 
be spiritual." 

The kingdom of Jesus is also governed by spiritual 
laws. Natural laws refer to physical bodies, civil 
laws to men in their relations to human governments. 
Spiritual laws are those which regulate the heart and 
conduct of men toward God. Owing to the natural 
depravity of men, such laws have but little influence 
over them, previously to their renovation by Divine 
power. But after that power has been exerted, the 
spiritual subject is then prepared to be put under this 
spiritual administration. The laws of God then have 
force and influence with him, and nothing delights 
him more than to obey them. This is what is meant 
by the Apostle, where he says, "For the law of the 
Spirit of life in Christ Jesus hath made me free (or 
delivered me) from the law of sin and death. For 
what the law could not do, in that it was weak 
through the flesh, God, sending his own Son, in the 
likeness of sinful flesh, and for sin, condemned sin in 
the flesh, that the righteousness of the law might be 
fulfilled in us, who walk not after the flesh, but after 
the Spirit." Rom. viii. There is also an allusion to 
this spiritual subjection to the Divine law in the fol- 
lowing passage, " For this is the covenant that I will 

11 



114 CHRIST PROVED TO BE 

make with the house of Israel after those days, saith 
the Lord: I will put my laws into their mind, and 
write them in their hearts, and I will be to them a 
God, and they shall be to me a people." Heb. viii. 10. 

The kingdom of Jesus also awaits a spiritual des- 
tiny. " But we are come," says the Apostle Paul, 
"unto Mount Zion, and unto the city of the living 
God, the heavenly Jerusalem, and to an innumerable 
company of angels, to the general assembly and 
church of the first-born, which are written in heaven, 
and to God the Judge of all, and to the spirits of just 
men made perfect, and to Jesus the Mediator of the 
New Covenant, and to the blood of sprinkling, that 
speaketh better things than that of Abel." Heb. xii. 
Again, the same i^postle says, in allusion to the resur- 
rection of the bodies of the saints, " It is sown a natu- 
ral body, it is raised a spiritual body." 1 Cor. xv. 

It is true, there may be much of materiality in the 
heaven that awaits the saints. This, however, will 
not prevent their ultimate and glorious spiritual des- 
tination. " The spirits of just men will then be made 
perfect." Every citizen of the New Jerusalem will 
resemble Jesus in his glorified state. None will pos- 
sess "spot or wrinkle or any such thing;" but all 
will be perfectly holy, and eternally blessed. 

Such is the nature of the kingdom of Jesus, as to its 
internal and essential part. It is pre-eminently a spi- 
ritual kingdom. Hence it is entirely diverse from all 
the kingdoms and organizations of men. It is truly 
" a stone cut out of the mountain without hands." 
Hence, too, its real character and excellencies have 
never been perceived, and cannot be perceived by the 
men of the world. The Jews did not perceive it when 
first set up among them. Nor have the nations of the 
earth yet perceived it, though it has been set up in 
their midst for eighteen centuries past. It is this char- 
acter of the kingdom of Jesus, too, which makes it so 
odious to those who can conceive of Christianity only 
in its external organization and forms. Hence, " he 
that is born after the flesh," now as formerly, perse- 
cutes, and will ever persecute "him that is born after 



THE MESSIAH. 115 

the Spirit." It is upon this principle we are to account 
for the antipathy of the Jews against the Apostles; 
of the ancient Romans against the early Christians; 
and in later times, of Romanists against the Reform- 
ers. It all results from the general truth, that the 
carnal mind perceiveth not the things of the Spirit. 

We have already said, that the spiritual character of 
the kingdom of Jesus is not incompatible with a visi- 
ble and external organization. What is this organi- 
zation, and how far did it displace the one previously 
existing? We proceed to answer the latter question 
first. 

The Christian organization, then, did not destroy the 
original covenant between God and Israel. This cove- 
nant was not Mosaic, but Abrahamic. It is also uni- 
formly mentioned in Scripture as an "everlasting 
covenant." The present dispersion of the Jews, too, 
does not prove the non-existence of this covenant; 
for under the circumstances, the covenant itself re- 
quires such dispersion in fulfilment of one of its condi- 
tions. Besides, the Jews are to be gathered in; they 
are to be brought again into their own land. "The 
wastes of Canaan are again to be builded, and that 
desolate land to be tilled." Exod. xxxvi. How can 
such a restoration take place, unless the provisions of 
"the everlasting covenant" secure it? Hence, the 
apostle Paul says: " Blindness in part (or for a limit- 
ed time) is happened to Israel, until the fulness of the 
Gentiles be come in; and so (or afterwards) all Israel 
shall be saved. As it is written, There shall come out 
of Zion the Deliverer, and shall turn away ungodli- 
ness from Jacob; for this is my covenant unto them, 
when I shall take away their sins." Rom. xi. 

Nor did the new organization abolish the rite of 
circumcision. This rite was the seal of the covenant 
made with Abraham. If then the covenant continue, 
so must also its seal. It is true, that the Apostles 
would not impose this rite upon believing Gentiles. 
Acts xv. The reason of this, however, is obvious. 
The covenant and circumcision were national; they 
referred to the Israelites as a people. Inasmuch, then, 



116 CHRIST PROVED TO BE 

as Christianity was not destined to Judaize the na- 
tions, not designed to make Jews of them, it was pro- 
per that peculiarities belonging to the Jews as a people 
should not be imposed upon those who were not by 
nature the descendants of' Abraham.* 

Nor was the new system designed to interfere with 
the civil or national laws of the Jews. Being a 
spiritual system, Christianity did not directly oppose 
any existing forms of political government. It might 
modify all, but it could exist under any. 

Much less did Christianity subvert the moral part of 
the previous dispensation. Its position on this point 
is, " Till heaven and earth pass, one jot or tittle shall 
not fail from the law." All the morality then of the 
Old. Testament still abides, and receives additional 
sanctions from the New. 

What changes then, were effected by the Messianic 
kingdom? These four — the temple, the priesthood, 
and the ceremonial law were abolished, and the 

* The opinion seems generally to prevail, that circumcision as a 
Jewish seal was abolished by Christ. Besides, however, the spiritual 
blessings embraced in the Abrahamic covenant for the world at large, 
were there not certain peculiar blessings designed for the Israelites as 
a people? Certainly, all those who consider them at present as in any 
sense God's peculiar people, must so understand this covenant. Why 
are they still a distinct people? Why are they to be converted as a 
nation? How is it, that so many believe in their literal restoration 
to Canaan? All these views seem to rest upon some Jewish peculiar- 
ity in the Abrahamic covenant. And if such a feature still exist in 
that covenant, why is not circumcision still a seal to Israel? 

The author was apprehensive that he would be almost alone in his 
opinion. Upon examination, however, he finds himself sustained by 
several judicious and eminent critics. Grotius and Michaelis, as 
quoted by Bloomfield, use the following language : " The Jews (i. e. in 
the days of the Apostles) might adopt circumcision as a national rite; 
but the Gentiles having no such political reason, could only use it as 
necessary to justification ; which would make void faith and grace, and 
is therefore strictly forbidden:" (on Gal. v. 2.) Macknight, on the 
same passage, says: "As the preservation (i. e. after Christ) of Abra- 
ham's posterity as a distinct pt ople from the rest of mankind answer- 
ed many important purposes in the Divine government, their obser- 
vance of the rite of circumcision, declared by God himself to be the 
seal of his covenant with Abraham, was necessary to mark them as 
his descendants, as long as it was determined that they should be con- 
tinued a distinct people." Dr. Doddridge also expresses a similar 
sentiment. 



THE MESSIAH. 117 

blessings of salvation were extended to the rest of the 
world. 

Said Jesus to the woman of Sychar — " The hour 
cometh, when ye shall neither in this mountain, nor 
yet at Jerusalem, worship the Father." John iv. 21. 
He also said of the temple itself, "There shall not be 
left here one stone upon another, that shall not be 
thrown down." Matt. xxiv. 2. When the body of 
Jesus, of which the temple was a type, was " des- 
troyed," the purposes of the temple were answered, 
and a new one was to be raised without hands. 

But not only was the temple abolished, the Jewish 
priesthood shared the same fate. This priesthood was 
typical of that of the Messiah. When, therefore, the 
latter began, the former ended. Hence, at the death 
of Jesus, the veil of the temple was rent in twain from 
the top to the bottom. This was significant, not only 
of the abolition of the types and shadows, but of the 
appointment of a new High Priest. Hence the Apos- 
tle Paul says, " But Christ being come, a High Priest 
of good things to come, by a greater and more perfect 
tabernacle, not made with hands, neither by the blood 
of goats and calves, but by his own blood, he entered, 
in once into the holy place, having obtained eternal 
redemption for us." Heb. ix. 11, 12. Again, the 
Apostle says expressly, that the Aaronic "priesthood 
was changed," (vii. 12.,) from the sons of Levi to 
Christ. 

If then, the temple be abolished and the priesthood, 
of course, the ceremonial law departs with them. This 
is the reasoning of the Apostle. "For the priesthood 
being changed, there is made of necessity a change of 
the law;" that is, of the ceremonial law. Indeed, the 
entire Epistle to the Hebrews exhibits in the clearest 
manner, that the temple, priesthood and sacrifices of 
the ancient dispensation were all abolished by the new 
system. We there learn, that the Christian Jerusalem is 
a heavenly one ; that his temple is above, that his High 
Priest is Christ, that the shedding of his blood is the 
only sacrifice for sin ; and that the ancient Jewish cere- 
monies are now a mere-nullitv, except as they may be 

11* * 



118 CHRIST PROVED TO BE 

used to illustrate the "good things" of the new dis- 
pensation. 

The other change effected by Christianity, and 
which the Apostle Paul considers a "great mystery," 
was, the extension of the blessings of salvation to the 
world at large. No language can better describe 
this than that of the Apostle himself — " For he is our 
peace, who hath made both one; and hath broken 
down the middle wall of partition between us; having 
abolished in his flesh the enmity, even the law of 
commandments, contained in ordinances, for to make 
in himself, of twain, one new man, so making peace ; 
and that he might reconcile both unto God, in one 
body by the cross, having slain the enmity thereby; 
and came and preached peace to you which were afar 
off, and to them that were nigh. For through him we 
both have an access by one Spirit unto the Father." 
Eph. ii. 14—18. 

Such were the effects of the new system upon that 
which pre-existed. It abolished its temple, priesthood, 
and ritual, as of no longer use; it also so extended 
the blessings of salvation, as to embrace the world in 
general, according to the promise given to Abraham, 
that "in his seed all the nations of the earth should 
be blessed." 

We now proceed to the other inquiry, What is the 
organization of the new system, as a distinct estab- 
lishment from that which preceded it? 

This question, we are aware, is thickly set with 
difficulties, and is also associated in the minds of most 
men, with more or less of prejudice. It is not intend- 
ed, however, to go into details, or to advocate any 
particular system. 

The organization of the Christian Church may be 
divided into three periods — that of Jesus himself, 
that of the Apostles, and that which has taken place 
since. The part accomplished by Jesus in person, 
consists of the four following particulars — the commu- 
nication of its moral truths, the delineation of its 
moral character, the appointment of its teachers, and 
the institution of its ordinances. 



THE MESSIAH. 119 

The doctrines, or moral truths of the new system, 
were placed by the Founder of Christianity, as the 
basis of the new establishment. These were the rock 
on which the Church was to be built, secure from all 
the devices of the gates of hell. 

These truths were to be employed by the agency of 
the Spirit, both in the production and sustentation of 
the Church; eternal life was placed in the proper 
knowledge of God and of his Son, and the truth was 
ordained as the means of sanctification. 

The truth, being thus essential both to the existence 
and development of the new system — being its heart, 
or vital part, was made by Jesus the great idea in 
Christianity. His disciples were to illustrate this truth 
in their lives; it was the message which his ambassa- 
dors were to publish; the ordinances appointed by him 
were to cherish it; and, in its rejection, there could be 
neither discipleship nor salvation. 

Hence, Jesus spent his life, not in organizing a sys- 
tem, but in publishing the truth. " To this end," says 
he, " was I born, and for this cause came I into the 
world, that I should bear witness unto the truth." 
John xviii. 37. Again he exclaims, " I am come a 
light into the world, that whosoever believeth on me 
should not abide in darkness." John xii. 46. Upon 
the reception, or rejection of this truth, too, has he 
suspended the eternal destiny of all to whom his gos- 
pel should be made known — "Go ye into all the world 
and preach the gospel to every creature ; he that 
believeth and is baptized shall be saved, but he that 
believeth not shall be damned." Mark xvi. 

The fundamental'idea then, in the organization of 
the Christian Church is, the moral truths of the gos- 
pel. The Church is where these are; it is not, where 
these are excluded. 

The second step in the organization of the Church 
was, the distinct delineation of the character of its 
members. 

Jews were made by birth, or by circumcision; not 
so Christians. Men could become real subjects of the 
kingdom of Jesus, only by the cordial reception of its 



120 CHRIST PROVED TO RE 

moral truths in their spiritual renovation. The prepa- 
ration of the soil, and the implantation of the seed, 
were alike a divine work. Hence the importance of 
describing those in whom this change was wrought, 
and by whom this truth had been received. These 
were not simply Israelites, or hearers, or professors, 
or preachers, or apostles ; they were " the poor in spi- 
rit," " the meek," "those that hunger and thirst after 
righteousness," "the merciful," "the pure in heart," 
" the peacemakers," " the persecuted for righteous- 
ness' sake." Matt. v. The cordial reception of the 
moral truths taught by Jesus, produced traits of cha- 
racter like these; the renewing of the Holy Ghost, 
and his holy guidance, led to a life like this. Hence, 
they and they only are the subjects of the new king- 
dom, who thus exemplify the gospel, and thus exhi- 
bit before men its great cardinal virtues. 

This is the second step of Jesus in organizing his 
Church. He first delivers its doctrines — he next de- 
scribes its members. 

The third step was, the consecration and mission of 
men who should publish these great moral truths, and 
thus disciple others, to whom the teachings of Jesus 
himself did not extend. 

Men were to be made converts after Jesus left the 
world, just as they had been previously. It was his 
preaching, accompanied by the Holy Ghost, which 
had converted them during his life. It was by preach- 
ing, accompanied by the same power, that they were 
to be converted after his departure from the world. 
Hence the necessity for preachers, and for the con- 
tinuance of preachers, as long as men were to be 
converted to God. This necessity led to the great 
commission given to the eleven, "Go ye into all the 
world and preach the gospel to every creature." 

The last part of the work of Jesus in the organiza- 
tion of his Church, was the appointment of the ordi- 
nances of Baptism and the Supper. The former was 
designed to indicate publicly his disciples — the latter, 
to keep ever before the minds of these disciples, the 
one great truth of the new system, the vicarious suf- 



THE MESSIAH. 121 

ferings of Jesus for his people. The one was to 
express, that the moral truths of the system had been 
embraced; the other was to strengthen and invigo- 
rate the faith of disciples in those truths. The one 
was to separate Christians from the world; the other 
was to bind all Christians together, by uniting them 
more closely to their common Head. 

Such was the organization of the Christian Church, 
as left by Jesus himself. There was no general and 
systematic organization of the Church as a whole; 
nor was there the regular constitution of one indi- 
vidual congregation. Its great foundations were laid; 
the sort of materials to be placed on these foundations 
were described; the master-builders were appointed, 
and its simple, but significant ceremonies, were insti- 
tuted. 

Jesus left, then, but two classes of persons in his 
Church — teachers and disciples; baptizers and the 
baptized — administrators and communicants — or, in 
other words, the preachers and the receivers of the 
word. The preachers were all on a perfect official 
equality; the disciples were so likewise. The former 
had been called and commissioned by the same Master, 
and they were to accomplish the same work; the latter 
had been converted by the same grace, and baptized 
with the same baptism. The one class were minis- 
terial, the other Christian brethren. Nor was the 
officer to exalt himself above the member; but he 
was to be greatest in the estimation of his Master, who 
had a spirit to be accounted least, and servant of all. 

How far the Apostles modified these great essential 
principles of the Christian Church, it now remains to 
inquire. 

The Apostolic Church was first organized in the 
city of Jerusalem. It was not, however, done at 
once. For a considerable time, no officers but the 
Apostles were known. These and the membership 
composed the Church. Hence, when a new Apostle 
was to be chosen, the election was made by the dis- 
ciples,* under the management of the eleven Apostles. 

* Barrow, 327. 



122 CHRIST PROVED TO BE 

Acts i. Nor was there any ordination, but a simple 
enrolment, after the lot was cast, of the name of 
Matthias with the other Apostles. Even the tempo- 
ralities of the new society were under the care of the 
Apostles. Acts iv. 35; v. 2 ; vi. 2. When, however, 
these temporalities became too burdensome, they were 
committed to a set of men chosen by the disciples for 
that purpose, and who, through prayer and imposition 
of hands, were ordained to the new office by the 
Apostles. Acts vi. The church now consisted of 
three classes of persons — apostles, deacons, and the 
membership. This membership, though very large, 
was still not as yet divided into separate societies ; 
but constituted one united body now called the 
Church. Acts ii. 47; v. 11 ; viii. 1. About this lime 
a great persecution arose. Stephen, one of the deacons, 
was stoned, and the members, with the exception of 
the Apostles, were driven into other countries and 
cities. This persecution, however, served greatly to 
enlarge the Church — for "they that were scattered 
abroad, went every where preaching the word." Not 
that they were all regular preachers ; but they pub- 
lished the gospel in every practicable and prudent 
method. 

About this time a new set of officers was intro- 
duced into the Christian society. These were Elders. 
The name implies ruling; especially among the Jews, 
where it was applied both to the general rulers of the 
nation, and to the particular rulers of each synagogue 
or religious assembly. We must suppose, therefore, 
that either the office in the synagogue was trans- 
ferred to the new church ; or, that an analogous office 
was instituted in the new society. The first mention 
of these new officers is made in Acts xi. 30, where the 
Christians of Antioch are said to have transmitted to 
"the elders" in Jerusalem, certain funds to supply the 
necessities of the poor saints there, and who seem not 
to have left the city with their wealthier brethren 
during the persecution. The next allusion to this 
office, not only refers to it as an office well under- 
stood, but also casts light upon the manner of its crea- 



THE MESSIAH. 123 

tion — "And when they had ordained them elders in 
every church, and had prayed with fasting, they com- 
mended them to the Lord on whom they believed." 
Acts xix. 23. The word (x u P srov * ,<rav ' rts ) which is here 
translated "ordained," is used but in one other in- 
stance in the New Testament. In 2 Cor. viii. 19, it 
is applied to Luke's being "chosen of the churches" 
to travel with Paul and others. It means literally to 
lift up, or extend the hand; which was an ordinary 
mode of taking a vote. Hence the Genevan version, 
Tyndal and Cranmer, all render the passage thus: 
" And when they had ordained them elders by elec- 
tion."* As, too, the deacons had been chosen by the 
members ; and as these elders were put into this 
office from among the brethren over whom they pre- 
sided, there can be no doubt, that they were elected 
by the popular vote. The conclusion then to which 
we come is, that these primitive elders were grave 
and judicious men, elected by each Christian congre- 
gation from among their own number, to superintend 
their spiritual interests, and to preside in their reli- 
gious assemblies; and that they were solemnly con- 
secrated to that office by prayer and fasting. 

Whether these elders were really preachers, or 
simply rulers in particular congregations, has been 
much debated. The objections to their being strictly 
preachers are such as these. They were elected by 
their brethren, and from among themselves, as their 
spiritual guides. Now, it seems incredible, that an 
election of the brethren should make a preacher. 
Nor can we conceive, how the new churches planted 
by the Apostles could have had men, fitted at so 
early a date, to be preachers of the word. The 
locality too of these officers is an objection. Reg- 
ular preachers were to " go into all the world and 

* See Mezeray, Abre'ge de l'Histoire de France, (Vol. i. p. 41, A.D. 
400, to A. D. 500,) who expounds the words vox populi vox Dei to 
signify the election of bishops by the people. After alleging that 
bishops, during this period, were elected by the people, he adds, "La 
voix du peuple passoit en cela, pour une vocation dc Dieu." — [Ed. 
fresh. Bd. of Pub. 



124 CHRIST PROVED TO BE 

preach the gospel to every creature." Their com- 
mission was general, their mission was to the world 
at large. These primitive elders, however, seem to 
have been entirely local. We find no instance of 
their exercising their gifts or office, beyond the 
churches over which they presided. The name too, 
is an objection. Why are they called elders? The 
term evangelist means a gospetizer, or one who 
preaches the gospel. The term prophet refers to 
speaking. The term elder, then, can awaken no 
other idea, than that of ruling, or of one, who mana- 
ges the affairs of a Christian congregation. 

On the contrary, there are some things to favour 
the position, that these elders were preachers. Who 
were to instruct these new churches, if they were 
not? The Apostle Paul also exhorts those of Ephesus. 
"To feed the church of God," Acts xx. 2S; which 
seems to refer to the preaching of the word. The 
same Apostle also says that Elders must be "apt to 
teach," 1 Tim. iii. 2; and that they should be able 
"by sound doctrine both to exhort and to convince 
the gainsayers." Tit. i. 9. 

The conclusion then, to which we come in relation 
to these officers is, that their original designation was 
that of exercising spiritual supervision, and authority 
in individual congregations; that to render them com- 
petent to such supervision, they needed themselves 
to be well instructed in the Christian doctrine, and 
that when no apostle, evangelist, prophet, or regular 
teacher, was present, it was their duty to instruct 
their several congregations. "Certainly," says the 
learned Neander, "it is not capable of proof that the 
teachers always belonged to the presbyters. This 
much only is certain, it was a source of great satis- 
faction, when among the rulers of the church there 
were men qualified also for teachers."* 

Besides elders and deacons, whose offices confined 
them to individual churches, there were many others 
associated with the Apostles in their labours. Barna- 

* Hist. Christian Religion and Church. 



THE MESSIAH. 125 

bas, Silas, Luke, Philip, Mark, Timothy, Titus, Apol- 
los, and many others were of this number. These all 
appear to have been regular preachers of the word. 
It is true, nothing is said of the ordination of any of 
them except Timothy, and of Barnabas when ap- 
pointed missionary to the Gentiles. How they were 
inducted into office, or whether any regular mode was 
used, we know not. 

That there was no regular general government of 
the church instituted by the Apostles, is evident from 
the history of the facts left us. The only case which 
has the appearance of such a general government is, 
the reference of a particular question, by the church 
at Antioch, to the church at Jerusalem. Acts xv. This 
reference however was altogether voluntary, on the 
part of the church at Antioch; and it was decided at 
Jerusalem, not by an Apostle, or by a council of 
Apostles; but by the Apostles, Elders and "whole 
church." Acts xv. 22. 

Such was the Apostolic Church. The disciples, 
who had previously existed in common, were by them 
distributed into separate congregations; and two new 
sets of officers were appointed, deacons and elders. 
The bond which held all their separate churches toge- 
ther was not authority or system, but the truth and mu- 
tual love. Never were churches more closely united, 
and yet never were churches less forced into union. 

If it be asked, what was the umpire in cases of doc- 
trinal or other controversies, the answer is, the word 
of God. This word, otherwise that it was recorded 
in the Old Testament Scriptures, was at first delivered 
by inspired men. As these inspired men were mortal, 
their instructions were committed to writing, and in 
that form were always afterwards to control the 
churches. 

If it be still asked, who was to decide in controver- 
sies which should arise as to the meaning of these 
apostolical writings, the answer is, every church for 
itself, every teacher for himself, every man for him- 
self. To place uninspired authority over inspired, 
and to require one church, preacher, or disciple, to 

12 



126 CHRIST PROVED TO BE 

yield absolutely to the decision of some other church, 
preacher, or disciple, is at once to overthrow the au- 
thority of God by establishing that of man; and to 
subvert the decision of one man or set of men, by the 
decision of some other men or set of-men. 

Nor is there the least shadow of proof that any such 
human umpire was either appointed by Jesus, or 
sanctioned by his Apostles. It is true, that in forming 
opinions about controverted points, some deference 
was due to those men who had the best opportunities 
for knowing what was true; or to those churches that 
had been most under apostolical teaching, or which 
had best preserved apostolic practices. All this, how- 
ever, was but secondary and auxiliary; and in all 
matters of faith and practice, the apostolic writings, 
and these alone, were to govern. Not man, but God, 
was to be the only "Lord of conscience. " 

We come now to the third and last part of the or- 
ganization of the Church. This has occurred since 
the days of the apostles; is merely human, and there- 
fore exceedingly imperfect.* 

* At the close of the first six centuries, the change, though great 
in some particulars, was small compared with that which followed. 
See Fleury's Second Discourse on Ecclesiastical History, Art. V. 
" The bishops," he says, " did not give great attention to the temporel 
of their church, but left the care of it to deacons and stewards, but 
they did not discharge themselves of the spirituel upon any body. 
Their occupation was prayer, instruction, and correction. They en- 
tered into every possible detail, and it was for this reason that the dio- 
ceses were so small, that one single man might suffice for them, and 
by himself know the whole of his flock. There would be no need for 
more than one bishop, to do every thing by another and from a dis- 
tance. It is true, they had priests to relieve them in the spirituel, to 
preside at prayers, and to celebrate the holy sacrifice in case of the 
absence or sickness of the bishop, to baptize or give penance in case 
of necessity. Sometimes the bishop even confided to them the minis- 
try of the word; for regularly there was only the bishop who preach- 
ed. The priests were his council and the senate of the church, eleva- 
ted to this rank for their ecclesiastical knowledge, their wisdom, their 
experience." 

Abating some of this author's ecclesiastical technicalities, (such as 
holy sacrifice, penance, &c.) we may see more of the Presbyterian than 
of the Papal organization in these churches. Such small dioceses re- 
mind one of parishes; such minute primeval oversight of the flock, 
strongly resembles the duties of a parish clergyman. Priests who do 



THE MESSIAH. 127 

That the state of things left by the Apostles, con- 
tinued for a considerable time, is evident from the 
Epistle of Clement to the Corinthians. In that epistle 
there is not the least intimation given, that Rome had 
any authority over Corinth. It also distinctly states, 
that Presbyters or Elders were chosen by the peo- 
ple, and that the subjection of the people to them was 
voluntary, not forced. "Wherefore we cannot think 
that those may be justly thrown out of their ministry, 
who were either appointed by the Apostles, or after- 
wards chosen by other eminent men, with the consent 
of the whole church. " Again, says Clement, " It is 
a shame, my beloved, yea, a very great shame, and 
unworthy your Christian profession, to hear that the 
most firm and ancient Church of the Corinthians 
should, by one or two persons, be led into a sedition 
against its Presbyters." 

The changes which were afterwards introduced into 
the apostolic organization of the Church are principal- 
ly these three: The presbyterial feature was over- 
shadowed by the episcopal, the episcopal by the pa- 
triarchal, and the patriarchal by the papal. The spirit 
of domination began with the rulers of each particular 
church, and ceased only, when every church, yea, the 
whole world, was subject to one man/* Authority 
was thus substituted for truth, and the will of man 
for the will of God ! These changes, it is true, were 
effected only gradually, and through many centuries; 
still, however, they were effected, and became alike 
destructive to the purity and the freedom of the 

not preach, but serve as a council for the bishop, are not very unlike 
the eldership of Presbyterian churches. And the practice of confin- 
ing the duty of preaching to bishops exclusively, would tend to multi- 
ply them so that each congregation might have one. — [Ed. of Presb. 
Bd. of Pub. 

* Mezeray, speaking of the Church in France, under the reign of 
Clovis, says, " The titles, Pope, Father of the Church, Beatitude, Most 
Blessed, Holiness, Sovereign Pontiff, Servant of the Servants of God, 
Apostolical, were common to all bishops." Abrege Chronologique de 
l'Histoire de France, Vol. i. p. 41. A. D. 400 to A. D. 500. The ap- 
propriation of these titles to the bishop of Rome exclusively, was the 
fruit of the ambition of the bishops of that city, which appeared at a 
later age.— [Ed. Prcsb. Board of Pub. 



128 CHRIST PROVED TO BE 

Church. And it is remarkable in this extraordinary 
drama, that one man, the Pope, has been made to 
hold a place of power, such as no one of the Apostles, 
nor all of them together ever held; indeed, such as 
Jesus himself never exercised while here on earth! 

The diversities which now exist among various 
Protestant sects, on the subject of church government, 
may be traced to the prominence which they respec- 
tively give to certain parts of the original organization. 
It is likely that no one of them, in all particulars, 
agrees with the apostolic model. Some of them by 
giving great prominence to the independence of the 
churches in the days of the Apostles, have gone into 
pure Congregationalism. Others by magnifying the 
prerogatives of the church rulers and teachers have 
approached an ecclesiastical hierarchy. Others, again, 
in consideration of the plurality of elders in each 
church, and of their being elected by their brethren, 
have adopted the presbyterial system. Doubtless, 
there are some things in which all these are right, and 
there are also some things in which they have all de- 
parted from apostolic practice. 

These churches, however, may all sufficiently 
adhere to the original constitution, to render them 
brethren in the kingdom of one common Lord and 
Saviour. Do they attach the chief importance to the 
moral truths of the new system? Do they place dis- 
cipleship in the cordial reception, and the proper mani- 
festation of those truths ? Do they receive and maintain 
a set of preachers and teachers under the sanction and 
upon the authority of Jesus? Do they administer the 
Christian sacraments? Are the writings of the Apostles 
their only umpire in all matters of faith and practice? 
Do they allow to each other the rights of conscience 
and of personal judgment? If so, they all rest upon 
the foundation laid by Jesus for his Church. If so, 
they are all sufficiently apostolic, to live together in 
peace on earth, and to reign together in glory here- 
after. 

We have dwelt the longer upon the kingdom of 
Jesus, because it is a matter of deep interest to Chris- 



THE MESSIAH. 129 

tians. Let ns then apply this argument to his Mes- 
siahship. According to ancient prophecy, the Mes- 
siah was to be a king, indeed he was to be the greatest 
of kings. But we have seen, that these predictions 
have all been fulfilled in Jesus. By all who receive 
his doctrines, he is considered as possessed of the very 
highest possible royalty. Though crucified, he yet 
lives, and though assigned to the greatest ignominy 
once, yet does he now sit upon a throne " high and 
lifted up." The crown of power is on his head, the 
sceptre of dominion in his hand, and his name is 
" King of kings, and Lord of lords." 



12 



130 CHRIST PllOVED TO BE 



CHAPTER XIII. 



THE RESURRECTION OF JESUS. 



There are three sources of evidence to the Messiah- 
ship of Jesus, derived from his resurrection. It fulfils 
several ancient prophecies concerning tte Messiah, it 
confirms the testimony given by Jesus to his own 
Messiahship, and it proves that he has power to exer- 
cise all the prerogatives of the Messiah. 

In the 16th Psalm, are the following expressions 
concerning the future Deliverer. " My flesh shall 
also rest in hope. For thou wilt not leave my soul 
in hell, neither wilt thou suffer thy Holy One to see 
corruption. Thou wilt show me the path of life : in 
thy presence is fulness of joy; at thy right hand are 
pleasures for evermore." This psalm evidently refers 
to the Messiah. Hengstenberg says of it, " We must 
nevertheless assert, that every impartial critic must 
regard the Messianic interpretation of verses 9 — 11, 
as the easiest and most natural, and that it would be 
universally adopted, were it not for the influence of 
doctrinal views."* If, then, these verses of the psalm 
be applicable to the Messiah, they^ embrace his resur- 
rection from the grave, and his exaltation to the right 
hand of God in the heavens. 

The same truth is taught in the 22d Psalm. After 
a most vivid description of the cruel sufferings of the 
Messiah, the writer represents him as being remark- 
ably delivered, by special Divine assistance. " Thou 
hast heard me from the horns of the unicorns. I will 
declare thy name unto my brethren. My praise shall 
be of thee in the great congregation. All the ends of 
the earth shall remember and turn unto the Lord, 

*Chrislolo£y, vol. i. p. 123. 



THE MESSIAH. 131 

and all the kindreds of the nations shall worship before 
thee. For the kingdom is the Lord's, and he is the 
Governor among the nations. A seed shall serve 
him; it shall be accounted to the Lord for a genera- 
tion." Here, the same person, who, in the previous 
part of the sacred poem, is described as enduring the 
most dreadful agonies, is exhibited as rising above his 
sorrows; as entering the great congregation, and as 
exercising sovereignly over the nations. These facts 
never occurred, all of them, in the life of David ; but 
were predictions concerning his illustrious Son. 

In the 53d chapter of Isaiah the resurrection of the 
Messiah from death is also foretold: "When thou 
shalt make his soul an offering for sin, he shall see his 
seed; he shall prolong his days, and the pleasure of 
the Lord shall prosper in his hand. Therefore will 1 
divide him a portion with the great, and he shall 
divide the spoil with the strong; because he hath 
poured out his soul unto death." Here, the same 
person, whose "soul was made an offering for sin," 
and whose "soul was poured out unto death," is 
represented subsequently as living, reigning, and tri- 
umphing. If then the psalm refer to the Messiah, it 
of course teaches his resurrection from the grave. 

The author above quoted, makes the following ju- 
dicious observations in reference to the three passages 
of Scripture above referred to. " Whoever had learned 
from Isaiah liii., to know the servant of God, who 
after having died for us, should be exalted to the 
highest glory, and enjoy a never ending life ; or from 
Psalm xxii, had become familiar with the thought of a 
Messiah, who should pass through suffering to glory, 
and at the same time had perceived that the speaker 
in a psalm, was not always of course its subject, 
might easily come to the conclusion, that not David, 
but the Messiah, in the expectation of whose advent 
the whole spiritual life of the people entered, here ap- 
pears as speaker, and foretells his own resurrection. 
And even granting that no one under the Old Testa- 
ment attained to this knowledge, it is yet so obvious 
to us, who can institute a far more extensive compa- 



132 CHRIST 1'llOVED TO BE 

rison of the prophecies illustrated by the fulfilment, 
that we must regard the Messianic interpretation, as 
at least the most probable, even without the evidence 
of the New Testament." * 

If then it was foretold that the Messiah was not 
only to die, but also to arise again from the grave; and 
if it be proven, that Jesus of Nazareth after his cru- 
cifixion, did thus arise by the special energy and inter- 
position of God, then is it clear, that in this particular, 
the history of Jesus also fulfils prophecy concerning 
the promised Deliverer, and shows that he was indeed 
the Son of God. 

But Jesus himself not only asserted his Messiahship 
as we have already seen, but predicted his resurrec- 
tion after three days. " From that time forth began 
Jesus to show unto his disciples, how that he must go 
unto Jerusalem, and suffer many things of the elders 
and chief priests, and scribes, and be killed, and be 
raised again the third day." Matt. xvi. 21. Now, 
if in accordance with this and similar statements, he 
actually did arise from death, not only is his testimony 
to his resurrection to be believed, but also his more 
important testimony, that he was the Messiah, is 
established. This truth he often asserted, this truth he 
always admitted. If then, by the direct concurrence 
of heaven, he was actually raised from the tomb, his 
Messiahship is confirmed by God himself, and illus- 
trated by a miracle the most remarkable, of which we 
have any knowledge. 

Equally evident is it, that if Jesus was raised from 
the dead, and if he did ascend up into heaven, accord- 
ing to the testimony of the Evangelists; and if espe- 
cially, the concurrence of his own will was employed 
in this resurrection and ascension, then must it be ad- 
mitted, that Jesus has all those attributes and qualifi- 
cations, which peculiarly and exclusively adapt him 
to the Messianic kingdom and throne. 

Is the resurrection of Jesus then, a well authenti- 
cated fact? This will depend of course, upon the 
number, the competency, and the credibility of the 

* Chris, i. 124. 



THE MESSIAH. 133 

witnesses, who have testified to the rest of the world 
on the subject. 

The number of witnesses is sufficient. The Jewish 
law, and the laws of other nations, require even in 
capital offences, the testimony of but two or more 
witnesses. "At the mouth of two witnesses, or three 
witnesses, shall he that is worthy of death, be put to 
death." Dent. xvii. 6. The witnesses to the resurrec- 
tion of Jesus are the eleven Apostles, together with a 
large number of others. " He was seen of Cephas, 
says the Apostle Paul, then of the twelve ; after that 
he was seen of above five hundred brethren at once ; 
after that he was seen of James ; then of all the 
Apostles, and last of all, he was seen of me also, as 
of one bom out of due time." 1 Cor. xv. 5-8. 

These witnesses were also competent. The com- 
petency of a witness in this case depends upon three 
things ; — upon his knowledge of Jesus before his cruci- 
fixion ; upon his personal observation of his death ; 
and upon personal interviews with him after his resur- 
rection. The witnesses were acquainted with Jesus 
previously to his crucifixion. They had been intimate 
with him, many of them, even from his childhood. 
Others had been his constant companions for several 
years ; they knew no one more certainly than they 
had known him. 

They were also the personal spectators of his cruci- 
fixion and death. This scene took place at the feast 
of the Passover, when Jerusalem was crowded with 
Jews from every part of Judea, and almost of the 
world. It was exhibited in the most public manner. 
If, therefore, the Apostles felt any interest in the fate 
of their Master, they could not avoid witnessing it. 
It is impossible to deny that they felt the deepest in- 
terest in him. They must therefore have had the 
most certain knowledge, of the issue of his crucifixion. 
Hence, they have detailed with the greatest accuracy 
every event which occurred, from the bloody sweat 
of Gethsemane, to his expiring cry upon the cross. 
When the soldiers drove the nails, and lifted up the 
cross, they saw it ; when the multitudes derided him, 



134 CHRIST PROVED TO BE 

wagging their heads, they saw it ; and when Jesus 
exclaimed, '• Father, into thy hands I commit my 
spirit,'' and immediately expired, they witnessed it. 
And when, after his death, "a soldier with a spear 
pierced his side, and forthwith came thereout blood 
and water," they saw it. In recording [lis personal 
testimony to this fact, -John says, " and he that 
saw it, bare record ; and his record is true, and he 
knoweth that he sayeth true, that ye might believe." 
John xix. 35. The certainty of his death was also 
conveyed officially to Pilate. Nor could Joseph and 
Nicodemus, who were rulers, and who buried him, be 
deceived. And even if it were possible for all these 
to be imposed upon, can we imagine, that "the chief 
Priests and Pharisees," who had his sepulchre sealed, 
could have been mistaken ? Indeed, the reality of his 
death was never questioned by the Jews, or by 
any one in that day ; it was in reference to his resur- 
rection only, that they disbelieved. 

The Apostles also had, not one, but many personal 
and protracted interviews with Jesus, after his resur- 
rection. He not only appeared to Mary Magdalene, 
but conversed with her. He was not only seen by 
the two on the way to Emmaus, but entered into a 
long conversation with them. The very same eve- 
ning, too, he entered the room where ten of the Apos- 
tles had assembled, and furnished them with the most 
indubitable proof of the reality of his resurrection. 
"And he said unto them, why are ye troubled ? and 
why do thoughts arise in your mind ? Behold my 
hands and my feet, that it is I myself: handle me and 
see, for a spirit hath not flesh and bones, as ye see me 
have. And when he had thus spoken, he showed 
them his hands and his feet, (that is, the marks of the 
nails.) And while they yet believed not for joy, and 
wondered, he said unto them, Have ye here any 
meat ? and they gave him a piece of broiled fish, and 
of an honey-comb, and he took it, and did eat before 
them." Luke xxiv. He next enters into a protracted 
discourse with them. In this case, the personal iden- 
tity of Jesus, is submitted to the most minute and 



THE MESSIAH. 135 

varied examination of ten men, for the space at least 
of several hours. How was it possible for them to 
be deceived ? 

One of their number, however, being absent, the 
interview was repeated a week afterwards. "And af- 
ter eight days, again his disciples were within, and 
Thomas with them. Then came Jesus, the doors being 
shut, and stood in the midst and said, Peace be unto 
you. Then saith he to Thomas, reach hither thy fin- 
ger, and behold my hands ; and reach hither thy hand, 
and thrust it into my side, and be not faithless, but 
believing. And Thomas answered, and said, " My 
Lord and my God !" John xx. Another discourse of 
considerable length also follows, during which the 
Apostles had every possible opportunity for ascertain- 
ing the truth of his resurrection. The interview, at the 
sea of Galilee, was also of the same convincing and 
irresistible character. Jesus not only appears to seven 
of the Apostles, but works a miracle for them, eats 
before them, and converses with them for a consider- 
able time. John xxi. 

It is impossible therefore, for the witnesses to this 
fact, to have been deceived. They had every oppor- 
tunity that men could have, to know the truth in the 
case. They knew Jesus before his crucifixion most 
intimately; they were spectators of his crucifixion, 
and they had several protracted interviews with him 
after his resurrection, during which he not only ex- 
hibited the very marks of his execution, but both ate 
in their presence, and conversed freely with them. 

Are these witnesses then credible? This question is 
to be decided by a reference to their moral character. 
It is impossible for a good man, and especially for a 
number of good men, to impose a deliberate falsehood 
upon others. Were the Apostles then good men? 

The first evidence to this fact is to be adduced from 
the doctrines and precepts which they promulged,and 
which it is certain they believed. Now, character is 
the result of certain truths upon the heart. If then 
the Apostles published to the world, and really em- 
braced, themselves, a set of doctrines, and a code of 



136 CHRIST PROVED TO BE 

morals, the most pure and heavenly, that the world 
has ever known, how is it possible for them to have 
been wicked or deceitful men ? 

The publication of these truths, too, and especially 
their public testimony to the resurrection of their Mas- 
ter, subjected them to every sort of indignity and per- 
secution. It was at the peril of their lives, that they 
bore such testimony. And yet they bore it, not only 
in the temple, but in the presence of the very mur- 
derers of Jesus. 

The spirit, too, which these witnesses exhibit, de- 
monstrates their sincerity. What brotherly love reign- 
ed among them, what benevolence toward mankind! 
What an absence of resentment, what a calm submis- 
sion to injuries! What adherence to truth! What love 
of principle! There is, indeed, not the least evidence 
against the moral character of even one of them. Their 
reputation was above suspicion. Look at the charges, 
brought occasionally against them by their enemies! 
What are they ? They all lie against the very truth 
they were publishing, and in the publication of which 
they jeoparded their lives. The only crime is, that 
they teach the people, that Jesus was alive, and that 
he was indeed the Messiah ! 

If then, these witnesses were of sufficient number, 
if they were competent to judge as to what they tes- 
tified, and if they were credible witnesses, being all of 
them men of the greatest integrity of character, then, 
does the resurrection of Jesus, as a matter of fact, rest 
upon a foundation the most solid of which we can 
conceive. No other truth in history is more clearly 
attested— no other truth in history possesses higher 
claims upon our belief. 

Now, whether we consider Jesus as raised by the 
Father,according to several Old Testament prophecies, 
or by the Spirit, according to the testimony of Paul, 
or by himself, according to his own testimony, it alters 
not the case. There doubtless are senses in which 
the Three Persons of the Trinity were all concerned 
in his resurrection to life. The reality of his resurrec- 
tion is the main point in the argument. This we have 



THE MESSIAH. 137 

fully proven. If then, he really arose from the dead, 
there are several prophecies referring to the resurrec- 
tion of the Messiah fulfilled in him. Then is his own 
testimony to Messiahship confirmed ; and then, may 
we readily believe, that, in as much as he triumphed 
over all the powers of death, so he possesses all those 
powers and prerogatives that are appropriate to the 
Messiah, and that he is able to save and deliver all who 
put their trust in him. 

There is one other source of evidence to the reality 
of the resurrection of Jesus, which must not be alto- 
gether omitted. Jesus had promised to his disciples 
" the Comforter." He had assured them, that after a 
few days, they would be endued with extraordinary 
power from on high. This promise was fulfilled in 
the most public and extraordinary manner. About 
ten days after the ascension of their Master, and in 
the midst of the feast of Pentecost, the Holy Ghost 
was poured out upon the Apostles. They were at 
once endued with the knowledge of foreign lan- 
guages. They received power to work miracles. They 
had also such spirit and energy imparted to them, as 
rendered them willing to face either danger or death, 
in their extraordinary mission. 

Now, it is impossible for such an event as this to 
have taken place, without Divine approval. And it is 
equally impossible for that approval to have been 
given, and yet the Apostles to have been bad men, and 
engaged at the time in fabricating a pernicious delu- 
sion for the rest of mankind. This extraordinary effu- 
sion, then, of the Spirit upon the witnesses, so publicly 
given, must be considered as the sanction of Jehovah 
to the truth of their testimony, as a Divine attestation 
to the resurrection of Jesus. 



13 



138 CHRIST PROVED TO BE 



CHAPTER XIV. 



THE BLESSINGS CONFERRED ON THE GENTILES BY JESUS. 

In the ancient predictions concerning the Messiah, it 
was foretold, that the Gentiles should derive great 
benefits from his advent. To punish the nations for 
their idolatry, God had been pleased to confine his 
revelations and covenants, for many centuries, to the 
descendants of Abraham. But when the Great De- 
liverer should appear, and should give to the world 
new and fuller exhibitions of the Divine character and 
government, then, the nations of the earth were to be 
recalled from their idolatries, and restored to the wor- 
ship of the true God. 

This fact is intimated in the primary call given to 
Abraham; " In thee shall all families of the earth be 
blessed." Gen. xii. 3. Besides other and similar an- 
nouncements of this truth to Isaac and Jacob, the 
latter patriarch makes a very striking allusion to it in 
the benediction pronounced upon Judah — " The scep- 
tre shall not depart from Judah, nor a lawgiver from 
between his feet until Shiloh come; and unto him 
shall the gathering of the people be." Gen. xlix. 10. 
Hengstenberg paraphrases this passage thus — "Judah 
shall not cease to exist as a tribe, nor lose its supe- 
riority, until it shall be exalted to higher honour and 
glory, through the great Redeemer, who shall spring 
from it, and whom not only the Jews, but all the 
nations of the earth shall obey."* 

Similar predictions are also to be found among the 
inspired songs of ancient Israel. In the 2d Psalm, 
Jehovah addressing his Son, or the Messiah, says — 
" Ask of me, and I shall give thee the heathen for 

* Chris, i. 59. 



THE MESSIAH. 139 

thine inheritance, and the uttermost parts of the earth 
for thy possession.'' In the 22d Psalm it is also said, 
that in the days of the Messiah, "All the ends of the 
world shall remember and turn unto the Lord: and 
all the kindreds of the nations shall worship before 
thee." In the 72d Psalm, it is predicted of the Mes- 
siah, " He shall have dominion also from sea to sea, 
and from the river, unto the ends of the earth." 

The Prophets too, of ancient Israel, predict the 
conversion of the Gentiles under the Messiah. " And 
in that day," says Isaiah, "there shall be a root of 
Jesse, which shall stand for an ensign of the people; 
to it shall the Gentiles seek: and his rest shall be glo- 
rious." Isa. xi. Again, the same Prophet says, "I the 
Lord have called thee in righteousness, and will hold 
thine hand, and will keep thee, and give thee as a 
covenant for the people, for a light of the Gentiles." 
Isa. xlii. 6. Jeremiah also predicts, " The Gentiles shall 
come unto thee from the ends of the earth, and shall 
say, Surely our fathers have inherited lies, vanity, and 
things in which there is no profit." Jer. xvi. And 
Malachi also declares, " For, from the rising of the 
sun, even to the going down of the same, my name 
shall be great among the Gentiles." Mai. i. 

It is evident, that these predictions do not refer to 
those incidental blessings, which the Israelites, from 
age to age, may have conferred upon some Gentiles. 
These blessings were to be general — they refer to a 
particular period — they centre in a special person. It 
was in the Messiah, and from the Messiah, that the 
nations were to be blessed. 

Have these predictions, then, any fulfilment in Jesus 
the son of Mary? 

It is noticeable, then, I remark first, that even the 
birth of Jesus was attended with circumstances which 
seem to point him out as the appointed means of con- 
verting the Gentiles. " Glory to God in the highest, 
and on earth peace, good-will toward men," Luke ii., 
sang the celestial multitudes at the birth of the infant 
Jesus. This natal song evidently points out Jesus, as 
the means of blessing to the world at large. The visit 



140 CHRIST PROVED TO BE 

of the Eastern Magi was also indicative of the same 
thing. Matt. ii. The venerable Simeon, too, as he 
held this remarkable babe in his arms, predicted that 
he was to be, not only "the glory of Israel," but 
"a light to lighten the Gentiles." Luke ii. 

Many things also occurred during the ministry of 
Jesus, which demonstrated that these prophecies were 
about being fulfilled in him. Thus, when he was 
about to heal the centurion's servant, he said to those 
around him, " And I say unto you, that many shall 
come from the east and west, and shall sit down with 
Abraham, and Isaac, and Jacob in the kingdom of 
God." Matt. viii. His healing also of the Samaritan 
leper, Luke xvii.; his casting out the devil from the 
daughter of the Syrophenician woman, Matt, xv.; the 
parable of the good Samaritan, Luke x.; that also of 
the prodigal son, Luke xv. ; his remarks to the woman 
of Sychar, John iv.; his observations at the feast when 
certain Greeks desired to see him, John xii. ; and 
especially his declaration to the chief priests and 
elders, that " the kingdom of God should be taken 
from them, and given to a nation bringing forth the 
fruits thereof," Matt, xxi., all teach, that the Gentiles 
were to be blessed in the mission of Jesus. 

After his resurrection, however, this truth was 
made more plain. Although the Apostles were "to 
tarry in the city of Jerusalem until endued with power 
from on high," (Luke xxiv,) yet, he commanded them 
to " go into all the world and preach the gospel to 
every creature." Mark xvi. Here, the partition wall 
between Jew and Gentile was cast down, and " all 
the families of the earth were to be blessed," in this 
illustrious son of Abraham. 

Nor was this commission an idle ceremony. It is 
true, that, even after the Apostles were endued with 
power from on high, they lingered in the city of Jeru- 
salem. It is true, that, even in them, the appropria- 
ting spirit which confined the blessings of the Messiah 
to the Jews exclusively, with great difficulty yielded 
to the new commission. Still, however, God's pur- 
pose prevailed. Peter is sent to Caesarea, by express 



THE MESSIAH. 141 

revelation. Acts x. A persecution disperses the bre- 
thren at Jerusalem, and they are sent abroad to pub- 
lish the glad tidings. Acts viii. The preaching of 
Philip is made instrumental in the conversion of the 
Samaritans. Acts viii. An Ethiopian is brought in by 
the same means. Acts viii. But what hastened this 
result more than any thing else, was the conversion of 
Saul of Tarsus. His conversion was miraculous, and 
his character and history altogether extraordinary. 
More than any other, he had persecuted the Church; 
more than any other, he was opposed to the new sect. 
But God, who had assigned him a special and impor- 
tant field of labour, at the predetermined moment, 
and in the pre-arranged manner, arrested the bold 
persecutor, and makes him not only a disciple of 
Jesus, but a publisher of his gospel. 

Not long after his conversion, Saul was specially 
designated by the Holy Ghost, as a missionary to the 
Gentiles. He and Barnabas laboured first in Asia 
Minor, but were afterwards directed to go into Eu- 
rope. In a few years„they visited the principal cities 
of the two continents, and established churches at 
Ephesus, at Philippi, at Corinth, and in most of the 
cities of the then known world. 

In reference to the labours of the other Apostles, 
and also of the very large and numerous ministry 
which existed in those days, we have but partial 
accounts. The hints, however, given us in the various 
epistles, together with the known fact, that very 
shortly afterwards, Christians were scattered through- 
out the Roman empire, prove, that the early preach- 
ers of the word must have been exceedingly diligent 
in the propagation of the new faith. Even the Roman, 
capital became the seat of a Christian church; while 
Spain and other remote countries are spoken of as 
scenes of these benevolent efforts. 

Upon the conversion of the Gentiles to the doctrines 
of Jesus, a new question arose, which for a time much 
agitated the Christian Church. This question referred 
to the necessity of circumcising the new converts, and 
thus making them Jews as well as Christians. The 

13* 



142 CHRIST PROVED TO BE 

Synod assembled at Jerusalem, decided this question 
in the negative, and thus (reed the Gentile Church 
from this painful, and unnecessary yoke. Acts xv. 

About forty years after the resurrection of Jesus, 
an event took place, deeply painful in itself, yet of 
great advantage to the new faith. This was the over- 
throw of the Jews by the Romans, together with the 
destruction of their temple, and the practical aboli- 
tion of their ritual services. These events had been 
most graphically and mournfully foretold by Jesus. 
Matt. xxiv. Luke xxi. Considered as judgments upon 
the nation, they were inflicted as a punishment for 
his crucifixion. Luke xix. 44; xxiii. 28 — 31. But 
there was another design. It was in the temple- 
service chiefly, that the old and new systems clashed. 
In order, therefore, to the full development and gene- 
ral triumph of Christianity, it was necessary that the 
temple-service should cease. Indeed, the very exist- 
ence of the temple, its canonical priesthood, its altar 
of incense, its holy of holies, its entire rites and 
ceremonies might all be pleaded, while they stood, 
especially by the Jews, as so many evidences, that 
that dispensation was still in operation, and that Jesus 
was rather an impostor, than the Messiah. When, 
however, the providence of God concurred with the 
mission and doctrines of Jesus, to abolish the cere- 
monial law and priesthood ; when the spires of the 
temple no longer glittered over the spiritual worship 
of the new economy, nor the sword of the temple 
was seen any more to shed the blood of unoffending 
Christians; when the strong walls of Jerusalem were 
crumbled, and her turrets were in the dust; when the 
Jew was a captive, and his holy of holies defiled and 
destroyed, then did Christianity arise upon the world 
as a new sun, and the unpretending mission of Jesus 
receive a sanction which incredulity itself could scarce- 
ly doubt. 

This captivity of the Jewish nation still continues. 
Eighteen centuries have passed away. Generations 
have been born, and generations have died. Still, 
however, is the Jew an exile from the land of his 



THE MESSIAH. 143 

fathers, and the home of his fathers' sepulchres. Still 
too proud to acknowledge Jesus as the Messiah ; 
still raising the cry of his crucifiers, "away with 
him, away with him," the child of Abraham even yet 
perpetuates the cause of his exile, and by rejecting 
Jesus, excludes himself from the richest blessings of 
the Abrahamic covenant! Other nations have bowed 
to his standard; even the most barbarous tribes have 
received him as their Hope. The Indian and the 
African, the Chinese and the Hottentot; nations the 
most polite, and nations the most savage, have all 
been rendering homage to the son of Mary, the Son 
of God. Still, however, the Jew disbelieves — disbe- 
lieves and wanders on in darkness and exile, the 
object of deep interest to the true Christian, the object 
of ridicule, it may be, to the infidel or scoffer, a 
living proof, however, of the truth, both of the Mo- 
saic and Christian Scriptures. Still he wanders, and 
seems destined to wander, until the time shall come, 
that their Messianic captivity shall cease, and the 
sons of Jacob shall once more cluster around Sion, 
and there worship Him whom their fathers pierced, 
and there receive as their King, Him whom their 
fathers crucified as a malefactor. 

This diffusion and triumph of the doctrines of Jesus 
in Gentile countries, besides being the fulfilment of 
prophecy, is proof of the Messiahship of Jesus, on 
two other grounds — in its cause, and in its results. 
Whatever importance we may attach to the zeal, or 
even to the alleged fanaticism of the early preachers 
of the gospel, whatever power we may ascribe to 
their principle of brotherly love ; and whatever in- 
fluence we may attribute to the performance of mira- 
cles by them ; still, we must introduce another and 
a more efficient cause for the results which followed. 
Christianity is pre-eminently a spiritual system. And 
besides the war which it waged with kings and em- 
perors, with priests and worshippers, with the cus- 
toms and habits of men, it carried on a still fiercer 
conflict with the passions and prejudices of the human 
heart. It sought to revolutionize society by revolu- 



144 CHRIST PROVED TO BE 

tionizing individual man. It called for a new heart, 
for a renovated character. And until this primary 
demand was granted, nothing was gained. It was to 
triumph, not over the bodies, but over the souls of 
men. It sought a recognition, not in the decrees of 
senates, but in the inward approval of the human 
will. Its temple was to be a temple of regenerated 
hearts; its dominion, the subjection of converted men 
to its authority. 

Now, to accomplish this, a divine agency was 
necessary. Zeal might spread the message to the 
ends of the earth; miracle might attract attention to 
the message thus diffused; eloquence and argument 
might convince the judgment and sway the passions 
in its favour; but to effect a conversion, to seat that 
message permanently in the soul, to make it the 
oracle of sound doctrine, and the umpire of pure 
morals, was a work which Omnipotence alone could 
accomplish. 

To send forth, therefore, the fishermen of Galilee 
on the high mission of converting the world, unac- 
companied with the aid of a higher power, would 
have been a vain and futile undertaking. This, 
however, was not done. "And lo! says Jesus, I send 
the promise of my Father upon you." Luke xxiv. 
In these words the necessary divine help is both pro- 
mised and pledged. The Holy Ghost was to accom- 
pany these humble instruments; he was to enlighten 
their minds; he was to work in them and by them, 
and they were to suspend the entire success of their 
mission upon his accompanying power. 

Now, if the truths delivered by the Apostles of 
Jesus, were thus attended by the Spirit of God ; if he 
so far approved their work, as to render it effectual 
to the conversion of men, then is there in this very 
fact the most convincing proof, that Jesus of Nazareth 
was the Messiah. Can we believe, that the Holy 
Ghost would give his sanction to imposture ? Can 
we imagine, that God would co-operate with deluded 
enthusiasts? Certainly not. 

Consider also the moral results of this new faith. 



THE MESSIAH. 145 

The Jew is withdrawn by it from his traditionary 
forms and ceremonies. The Gentile relinquishes the 
religion of his ancestors, and the temple of his gods. 
The disciples of Plato, of Aristotle, and of Zeno, lay 
aside their metaphysical jargon. The proud and the 
revengeful are made humble and forgiving. All these 
unite in the maintenance of a pure and simple faith ; 
in the exhibition of a holy and blameless life. No 
matter what had been the previous character of men, 
the result of the new system was always the same. 
It allied men to God through the mediation of a com- 
mon Saviour; it bound them together as a holy bro- 
therhood ; it filled them with compassion and good- 
will toward the rest of mankind; and it produced in 
them all, a morality before unknown; a holiness to 
which, previously, they were utter strangers. 

The same effects, too, produced by this new faith on 
individuals, extended to nations. National character, 
national laws, national feelings, national destinies, 
were all changed by it. It revolutionized senates, it 
changed the decrees of emperors and kings, it im- 
pressed a new character upon the face of society. 

The history of the world, too, proves, that in propor- 
tion as nations have been under the legitimate influ- 
ence of these new doctrines, have they been exalted 
and happy. New securities have been furnished 
by them to governments; new motives of obedience 
to subjects; new bands applied to all the domestic 
and social relations of life. The spread of the new 
system has also been favourable to mental improve- 
ment and science. It has especially been a protec- 
tive to youth against innumerable dangers and evils. 
It has diffused a spirit of peace and forbearance 
among mankind. It has referred the nations to a 
common origin, to a common humanity, to a common 
Saviour. Its tendency is to destroy war, to establish 
peace, and to make of all mankind one great and 
loving family. 

Now, can it be true, that results like these are the 
fruits of imposture? Can a system, founded in error, 
promoted by fraud, and accompanied by the Divine 



146 CHRIST PROVED TO BE 

abhorrence, thus exalt the sonl of man — thus elevate 
the social condition of the species? Can holiness 
result from falsehood, or benevolence be the fruit of 
fanatical ambition? Has the world received its 
greatest blessings from the greatest of impostures, or 
society its highest elevation from the worst of 
causes? Surely, the judgment of mankind must be 
in the negative. So much of good could not arise 
from so much of evil ; so much of elevation from a 
system of mere fraud and delusion. 

The doctrines of Jesus then are proved to be divine, 
by their fruits. Their results are such, as can only 
spring from a system founded in truth and approved 
by God. The fact, too, that they are accompanied by 
a Divine agency, and thus rendered effectual to salva- 
tion, also demonstrates their Divine origin. God can 
have no copartnership with error, nor would the 
Holy Ghost co-operate with wicked men. 

The point, however, on which we desire here chiefly 
to fix the attention is, that these doctrines have so 
completely revolutionized the face of the Gentile 
world. Idolatry, with its long train of superstitions, 
has been swept away. The dogmatism of ancient 
philosophers has been destroyed. The mythological 
charm of the poets has been broken. The customs, 
and rites and ceremonies of ages have been supplanted. 
All these things have passed away, while the gospel 
of the great Nazarene is now enshrined, where pagan 
temples, and altars, and rites once stood ! What magic 
wand, what mysterious cause has effected all this? At 
the very time, too, when the Gentiles are enjoying 
such rich blessings, the Jews are without a king, with- 
out a sceptre, without a throne ! Why such a change, 
such a transfer of blessings? Evidently, because the 
seed of Israel, stumbling at the humility of a crucified 
Messiah, have been the occasion of extending the 
blessings of his kingdom to the other nations of the 
earth. "I say, then," says an Apostle, "have they 
stumbled that they should fall? God forbid; but 
through their fall salvation is come unto the Gentiles." 

How strongly then does the existing state of things 



THE MESSIAH. 147 

prove the Messiahship of Jesus! According to the 
prophecy of Jacob, the sceptre was not to depart from 
Judah till Shiloh had come. But this sceptre has long 
since forsaken that tribe. Must not Shiloh then, al- 
ready have appeared? There is also another proof of 
this: to this Shiloh the nations were to be gathered. 
They were to receive him as their King and Redeemer. 
Has not this been fulfilled in Jesus? Let the last 
eighteen centuries answer; let the existing state of the 
world reply. 

Thus have we sought to prove, from his ancestry, 
from his miraculous birth, from the place of his na- 
tivity, from the epoch of his appearance, from the tes- 
timony of inspired witnesses, from his own testimony, 
by testimony from Heaven, by miracles, by his charac- 
ter, by his teachings, by his sacrifice and priesthood, 
by his kingly authority, by his resurrection, and by 
the blessings he has conferred upon the Gentiles, that 
Jesus is the Christ. More proof is unnecessary — 
further demonstration useless. For if men " hear not 
Moses and the Prophets, neither will they be per- 
suaded, though one arose from the dead." 



PART II. 



ANTICHRIST; 



OR 



THE PAPACY PROVED TO BE THE ANTICHRIST 



PREDICTED IN THE 



HOLY SCRIPTURES. 



14 



INTRODUCTORY REMARKS. 



We have already remarked upon the importance of 
ascertaining the personal identity of Christ. Of cor- 
responding importance is it, to discover the personal 
identity of Antichrist. Antichrist is the enemy of 
Christ. As therefore, our salvation is secured through 
personal union by faith with Christ, so our destruc- 
tion is made certain, if at last we are found on the 
side of Antichrist. Here, we cannot serve two mas- 
ters. If we adhere to the cause of Christ, we cannot 
promote that of Antichrist; and if we maintain the 
cause of Antichrist, we cannot promote that of Christ. 

Nor is there between these two any neutral ground. 
"He that is not for Christ, is against him;" and he 
that is not against Antichrist, is for him. Christ and 
Antichrist are in open hostility. The struggle is great, 
and has been of long continuance. It is going on 
around us; and we cannot be idle spectators of the 
scene. Our views, our feelings, our conduct, must 
favour the one or the other of these contending par- 
ties. Let every man, therefore, select his position, 
and gird on his armour. Let him choose the one or 
the other of these two masters. Which will he serve? 
With which does he seek his destiny? 

But how is Antichrist to be ascertained? The 
same way that we ascertain Christ. Search the Scrip- 
tures; examine facts. The Jews were condemned, 
because, with the Scriptures in their hands, they did 
not recognize, but rejected Christ. And so shall we 
be condemned and punished, if, with the same Scrip- 
tures in our hands, we do not recognize, but blindly 
follow Antichrist. 

The times also require this investigation. Through- 



152 INTRODUCTORY REMARKS. 

out Europe, throughout the world, there is a revival 
of the Papal system. True, this revival is not to be 
considered as indicative of any very great triumphs. 
The best days of Popery have been numbered. The 
notions which men now entertain of popular liberty, 
and of the rights of conscience, the general intelli- 
gence that prevails, the recorded history of Papal 
oppression, the circulation of the Holy Scriptures, and 
above all, the word of God, all lead to the belief, that 
no efforts of the crafty agents of this crafty system, 
can ever give it the influence it has once exerted. 
"/Tekel" is inscribed upon it ; and some Cyrus will, 
ere long, be raised up, who shall dry up its waters, 
break down its gates of brass, and let oppressed 
humanity go free. No ; it is not the ultimate triumph 
of this system we fear; it is the harm it may do in its 
death-struggle; it is the unnatural energies of its spas- 
modic dissolution, that we dread. 

In America, particularly, is this investigation im- 
portant. In all the countries over which it has 
triumphed, Popery, like the anaconda, has wound 
around its folds of art, of cunning, of superstition and 
of power, until, enclosing every thing in its too friendly 
embraces, it has, with one tremendous effort, crushed 
the nation to death. It sends forth its missionaries; 
it gathers its schools and colleges; it erects its cathe- 
drals and builds its churches; it is patriotic, benevo- 
lent, charitable. Its alms and offerings attract the 
vulgar, its austerities and penances convince the scep- 
tical. It is at first tolerated; then approved; next 
obeyed! But now come the dread realities of the 
system, taxation, passive submission, excommunica- 
tions, interdicts, crusades, the inquisition, destruction. 
Yes, Popery has well nigh destroyed every country 
in which it has been predominant. The liberties and 
national prosperity of a people cannot co-exist with 
such a system. 

Let then, Americans — Americans, who have never 
witnessed a Court of Inquisition, or an Auto-da-fe, on 
their virgin soil; Americans, whose national liberties 
are still fragrant with the blood of revolutionary fore- 



INTRODUCTORY REMARKS. 153 

fathers; Americans, whose proud eminence in the 
civilized world, gives them more to lose than other 
nations; let Americans especially examine this sub- 
ject well. And if, in such an examination, the fol- 
lowing pages shall contribute but a mite to the dis- 
covery of the truth, the author will feel himself more 
than compensated for the labour they have cost 
him. 



14^ 



THE PAPACY mOVED TO BE THE ANTICHRIST. 



CHAPTER I. 



THE SEAT OF ANTICHRIST. 



The same inspired word, which has revealed to the 
Church an Antichrist to come, has also specified the 
seat of his power: that seat is the city of Rome. 

In Daniel's vision of the four beasts, is the follow- 
ing language: "I considered the horns, and there 
came up among them another little horn, before whom 
there were three of the first horns plucked up by the 
roots: and behold in this horn were eyes, like the eyes 
of man, and a mouth speaking great things." Dan. 
vii. 8. The beast upon whose head Daniel saw the 
ten horns, is generally supposed by commentators to 
symbolize the Roman government: the ten horns, the 
ten kingdoms by which that government was suc- 
ceeded; and the little horn, the Papacy. The reasons, 
upon which this interpretation is founded, are the fol- 
lowing: 

The scope of the vision requires it. This vision 
was given to Daniel, to portray before his mind, 
those great empires, or governments, which were to 
precede the everlasting kingdom of the Messiah. 
These governments were four. The first, under the 
symbol of a lion, was the Assyrian. The second, 
under the symbol of a bear, was the Persian. The 
third, under the symbol of a leopard, was the Mace- 
donian or Grecian. The fourth, which was repre- 
sented by "a beast dreadful and terrible, and strong 
exceedingly," must, of course, be the Roman. 

To apply this last symbol as some have done, to 
the kingdom of the Seleucidae, is to commit two fatal 



156 THE PAPACY PROVED TO BE 

errors. That kingdom is represented in the vision, 
by one of the heads of the third beast, the symbol of 
the Grecian empire; for it is expressly said, "the 
beast had four heads." These four heads were, the 
Egyptian, Syrian, Thracian, and Macedonian divi- 
sions of the great Alexandrian empire. If, then, the 
kingdom of the Seleucidae, or Syria, were included 
under the third symbol, it certainly would not be also 
exhibited by the fourth. 

The other fatal mistake is, that this hypothesis 
makes Syria a greater and more notable kingdom, 
not only than the Assyrian, the Persian, and the Gre- 
cian; but than even the Roman empire itself! It is 
expressly said, by the angelic interpreter of the vision, 
that this fourth beast "shall devour the whole earth, 
and shall tread it down, and break it in pieces." This 
was never true of Syria, nor has it been of any other 
kingdom since, but that established by Romulus. 

The ultimate dismemberment of the Roman em- 
pire, and the formation from its fragments, of ten 
separate states, also agree with this interpretation.* 
" The ten horns out of this kingdom," says the angel, 
"are ten kings (i. e. kingdoms) that shall arise." 
Now it is a notorious fact, that when the Roman 
empire was overrun and subverted by the northern 
nations of Europe, ten kingdoms arose out of its frag- 
ments. The following are the names of those king- 
doms, as given by Machiavel, himself a Roman Catho- 
lic. "The Ostrogoths in Mcesia ; the Visigoths in 
Pannonia; the Sueves and Alans in Gascoigne and 
Spain; the Vandals in Africa ; the Franks in France ; 
the Burgundians in Burgundy; the Heruli and Tu- 
ringi in Italy ; the Saxons and Angles in Britain ; the 
Huns in Hungary ; the Lombards, at first upon the 
Danube, but afterwards in Italy."! 

This interpretation is also supported by the very 
extraordinary agreement between "the little horn" 
and the Papacy. This little horn "came up among" 
the other horns; "it was diverse from the rest;" 
" it plucked up three of them by the roots ;" " its look 

* See Appendix, Note A. t His. Flor. i. 1. 



THE ANTICHRIST. 157 

was more stout than its fellows;" "it had eyes like the 
eyes of man ;" it had also " a mouth that spake very 
great things ;" it made war with the saints, and pre- 
vailed against them, till the Ancient of days came, 
and judgment was given to the saints." The length 
of time, too, during which this " little horn" should 
oppress the saints, is expressly stated to be, "a time, 
times, and the dividing of time;" that is, twelve hun- 
dred and sixty years. 

All these marks indicate the Papacy so strongly, 
that it is difficult to conceive how they could ever 
have had a different application. The Papacy arose 
among the ten Gothic kingdoms of Europe: it was, 
however, diverse from all those kingdoms, being an 
ecclesiastical sovereignty; in its rise, it subverted three 
of those kingdoms, those of the Heruli, Ostrogoths, 
and Lombards; its "look" too, has always been more 
"stout," than that of any other European kingdom; 
it is distinguished for craft and cunning; it is more 
ambitious and boastful than its neighbours, pretending 
to exercise absolute sovereignty over them; it has 
ever been a persecuting power ; and it is long-lived ; 
having not even yet exhausted the twelve hundred 
and sixty years of its predicted existence. What a 
remarkable agreement between prophecies and facts! 
What a perfect symbol is the " little horn," of the 
Papal power! Probably, no one Messianic type in 
the Old Testament scriptures, is more perfectly ful- 
filled in Jesus, than is this little horn in the Papacy. 

The commentator on the Doway Bible admits that 
"the little horn" is a symbol of Antichrist. "This," 
says he, " is commonly understood of Antichrist. It 
may also be applied to that great persecutor Antio- 
chus Epiphanes, as a figure of Antichrist." But who 
is Antichrist ? According to Romanists, some great 
enemy of Christianity, who is to arise at some future 
period, who will dreadfully oppress the Church, and 
whose duration will be very brief. Upon the expres- 
sion in this vision, "a time, times, and half a time," 
the same commentator says, " this means three years 
and a half, which is supposed to be the length of the 
duration of the persecution of Antichrist." 



158 THE PAPACY PROVED TO BE 

That this papal interpretation of the symbol is in- 
correct, is evident. The fourth beast is admitted, 
even by this same authority, to be the " Roman em- 
pire." The ten horns are also said to represent 
" ten kingdoms, among which the empire of the fourth 
beast shall be parcelled." Now, the Roman empire 
has ceased to exist for many centuries past. If, then, 
it ever could be divided into ten kingdoms, such divi- 
sion must already have taken place. The " little 
horn," then, or Antichrist, must, of course, have been 
in existence long since; for it was to "spring out of 
the midst" of the other horns, or kingdoms. And, 
here, I cannot but remark upon the unfairness of this 
papistical commentary. The beast, it states, repre- 
sents the Roman empire; the ten horns, the ten king- 
doms, into which that empire was divided. And yet, 
the " little horn," which is admitted to be a symbol of 
Antichrist, and which was to exist among the ten 
horns, or kingdoms, is said to be a figure of some 
malignant power not yet in existence! 

We have not, however, located Antichrist at Rome. 
Daniel places him among the ten horns; that is, among 
the nations of Southern Europe. He does not, how- 
ever, inform us of his precise locality. This is done 
by the Apostle John. " And I saw a woman sit upon 
a scarlet-coloured beast, full of names of blasphemy, 
having seven heads and ten horns. And the woman 
was arrayed in purple and scarlet colour, and decked 
with gold and precious stones and pearls; having a 
golden cup in her hand full of abominations, and 
Slthiness of her fornication. And upon her fore- 
head was a name written — ' Mystery, Babylon the 
great, the mother of harlots, and abominations of the 
earth/ And I saw the woman drunken with the 
blood of the saints, and with the blood of the martyrs 
of Jesus." In explaining these remarkable symbols, 
the angel said to John, " The seven heads are seven 
mountains on which the woman sitteth." And, as if 
this were not sufficiently distinct, he adds : " The 
woman which thou sawest is that great city which 
reigneth over the kings of the earth." Rev. xvii. 

This passage may be considered both as a com- 



THE ANTICHRIST. 159 

I 

mentary upon, and an enlargement of, the vision of 
Daniel. Here, as there, is " a beast having ten horns." 
The beast, in the vision of John, as in that of Daniel, 
symbolizes Rome; the ten horns, the ten kingdoms 
which succeeded the Roman empire. Rev. xvii. 12. 
While, however, Daniel's beast is represented as 
"dreadful and terrible, and strong exceedingly," 
John's is said to be "scarlet-coloured and full of 
names of blasphemy." The reason for this is, that 
Daniel referred principally to Rome Republican and 
Imperial, while John, as we shall see hereafter, de- 
scribes chiefly Rome Papal. In Daniel's vision there 
is no mention made of " the seven heads" of the 
beast. This figure is employed in the latter vision to 
identify the beast. " The seven heads," says the 
angel, "are seven mountains." This refers to the 
seven hills on which Rome is built. The grand dis- 
tinction, however, between the two visions is, that 
while Daniel speaks of " a little horn" rising up 
among the ten horns, John omits this figure, but 
introduces another of a different kind. He sees "a 
woman arrayed in purple and scarlet-colour, and 
decked with gold and precious stones," sitting upon 
the beast. The reason for this difference is, that 
Daniel represents Antichrist as a political, while John 
exhibits him as an ecclesiastical power. 

Nor will it appear upon examination, that "the 
little horn" is a more significant type of the Papal 
state, than the " woman arrayed in purple and scar- 
let" is of the Papal church. This woman was seen 
"sitting upon the scarlet-coloured beast." This de- 
notes that union of church and state, which has so 
long existed between the Papacy and the civil govern- 
ments of Europe. It also indicates the authority 
which the Roman church has so absolutely wielded 
over these governments. The woman was also " ar- 
rayed in purple and scarlet-colour." The Pope of 
Rome has for ages pretended to be emperor of the 
whole world. As such, he not only dresses himself 
in purple and scarlet, but adorns with the same costly 
materials, all around him — "Even the mules and 



160 THE PAPACY PROVED TO BE 

horses," says Bishop Newton, "which carry the popes 
and cardinals, are covered with scarlet cloth; so that 
they may be said, literally, to ride upon <a scarlet- 
colonred beast.'"* This woman was also "decked 
with gold and precious stones, and pearls." This 
indicates the very great wealth and splendour of 
papal establishments. The following is an extract 
from a letter written by a traveller in Mexico : " In 
the cathedral of Puebla hangs a chandelier of massive 
gold and silver, of whole tons in weight. On the right 
of the altar stands a carved figure of the Virgin, 
dressed in beautiful embossed satin, executed by the 
nuns of the place. Around her neck is suspended a 
row of pearls of precious value; a coronet of pure 
gold encircles her brow; and her waist is bound with 
a zone of pure diamonds and enormous brilliants. 
The candelabras in the cathedral are of silver and 
gold, too massive to be raised by even the strongest 
hand, and the Host is one mass of splendid jewels of 
the richest kind. In the cathedral at Mexico, there 
is a railing of exquisite workmanship, five feet in 
height, and two hundred feet in length, of gold and 
silver; on which stands a figure of the Virgin, with 
three petticoats — one of pearls, one of emeralds, and 
one of diamonds; the figure alone is valued at three 
millions of dollars." If such be papal worship in 
Mexico, what is it among the splendid capitals of 
Europe ? What must it be at Rome? 

This woman is also represented as a harlot ; yea, 
as the greatest of harlots. This refers to the idola- 
tries of papal Rome. That the fornication here alluded 
to is spiritual, that is, idolatry, is admitted by even 
Romanists themselves. "By Babylon," says the com- 
mentator on the Doway Bible, "is meant either the 
city of the devil in general, or pagan Rome, which 
was the principal seat of empire and idolatry." Here, 
however, a great mistake is committed, in supposing, 
that the prophecy alludes to pagan Rome. This 
harlot, or adulterous woman, is evidently the type of 

* On Proph. 568. 



THE ANTICHRIST. 161 

a false church. But when was any church whatever 
in alliance with pagan Rome ? In the days of pagan 
Rome, the church, so far from riding on the beast, was 
trampled under foot, and almost destroyed by him. 
Evidently the reference is to papal Rome. And are 
there no such idolatries practised in this apostate 
church, as correspond with the figure so graphically 
drawn by the Apostle? Is not the Pope himself wor- 
shipped? Is not the Virgin worshipped? Do not 
churches and altars, relics and crucifixes, pictures and 
statues, saints and angels, all receive divine honours? 
Never did pagan Rome excel professedly Christian 
Rome in these particulars. The papacy is the fountain- 
head, the source of these abominations, which from the 
Roman metropolis, extend almost to the whole world.* 
This woman was also "drunk with the blood of 
saints and of the martyrs of Jesus." It it said of the 
" little horn," in Daniel's vision, that " he made war 
upon the saints and prevailed against them." We 
have already mentioned, that this "little horn" was a 
type of the papal state, while this woman is a type 
of the papal church. In popery, however, both church 
and state are employed, in the work of persecution. 
The spiritual court first tries and condemns the crimi- 
nal; he is then delivered over to the civil authority 
to be executed. The venerable council first deter- 
mines upon a crusade ; the next step is, the enlistment 
in the enterprise, of the kings and potentates of the 
earth. In this way has the papal church been " drunken 
with the blood of saints." And has not this predic- 
tion been fulfilled, to the very letter fulfilled? "Not 
to mention," says Bishop Newton, "other outrage- 
ous slaughters and barbarities, the crusades against 
the Waldenses and Albigenses, the murders commit- 
ted by the duke of Alva in the Netherlands, the mas- 
sacres in France and Ireland, will probably amount 
to ten times the number of all the Christians slain, in 
all the ten persecutions of the Roman emperors put 
together."t The same sentiment is expressed by 

* See Appendix, Note B. + On Prc-ph. 571. 

15 



162 THE PAPACY PROVED TO BE 

Gibbon as we shall see hereafter in his history of the 
Roman empire. 

Such are the correspondencies between " the woman 
arrayed in purple and scarlet," and the papal church. 
Evidently then, the one is the type of the other. But 
if so, the city of Rome itself was to be the spot where 
that antichristian power was to be enthroned upon 
the nations of Europe. 

That Rome is the head of the papal world, and that a 
great autocrat has been presiding there for many cen- 
turies past, are facts of general notoriety; indeed it is 
fundamental in the whole papal scheme, that the seven- 
hilled city should be the metropolis of this strange and 
wonderful empire. Should Rome be displaced, the 
whole fabric would fall. Hence the seventy years, 
during which, through the influence of the French 
kings, the popes were made to reside at Avignon, are 
considered by all good Catholics, as a Babylonish 
captivity. 

The radical doctrine of this system, as expressed by 
the Florentine Synod is, " That the Apostolic chair 
and the Roman high priest doth hold a primacy over 
the universal church; and that the Roman high priest 
is the successor of St. Peter, the prince of the Apos- 
tles; the true Lieutenant of Christ, and the Head of 
the Church; that he is the Father and Doctor of Chris- 
tians; and that unto him in St. Peter, full power is 
committed to feed, and direct and govern the Catholic 
church."* 

Daunau, in his Court of Rome, represents this as 
" a controverted point" among Roman Catholics. — 
" Not one word," says he, " in the gospel, nor even 
in the writings of the Apostles, indicates the city of 
Rome as the indispensable capital of Christendom."! 
This is very true; but it is neither the doctrine nor the 
practice of the Romish Church. " That the primacy 
of the Church is of divine right," says Bens, "and that 
this primacy should continue in the Roman bishop, or 
pope, are points that are considered settled in the 

* Barrow. t P. 1.55. 



THE ANTICHRIST. 163 

faith."* This doctrine may be briefly expressed thus: 
Christ delegated his authority to Peter; Peter estab- 
lished his seat at Rome; upon his decease, he trans- 
ferred his office to a Roman successor : hence these 
Roman successors of the Apostle, are, to the end of 
the world, the vicegerents of Christ, and the head of 
his Church. In all this, locality at Rome is essential. 
Withdraw that idea, and the primacy falls. 

It need not be mentioned here, upon how many 
false premises this doctrine is based. It need not be 
affirmed, that Peter held no office higher than the 
other Apostles. It need not be asserted, that the very 
peculiar offices of Christ, could not be conferred on 
Peter, or on any other. It need not be maintained, 
that Peter's office, as Apostle, could not be transferred 
to Linus. It need not be stated, that the New Testa- 
ment does not even allude to the fact, that Peter ever 
saw Rome. It need not be suggested, that Eusebius, 
when mentioning the visit of Peter to Rome, although 
he refers to his labours and martyrdom, says not a 
word about his primacy in that city. It is not neces- 
sary to assume the ground, that for three or four cen- 
turies after the martyrdom of Peter, the Roman See 
exercised no special sovereignty over the general 
Church. These things need not here be affirmed. It 
is enough to fulfil the prophecy under consideration, 
that the reverse of all this has been maintained; and 
that upon these false premises, a potentate of extra- 
ordinary character, wearing at once mitre and crown, 
wielding together sword and Bible, presiding alike 
over politics and religion; it is enough, we say, that 
such a potentate has for ages, and in the face of the 
whole world, occupied his seat upon the ashes of old 
Rome. Had the supreme pontiff of Christendom been 
located any where else: had he lived at Alexandria, 
Jerusalem, Paris, or London; had he been further 
removed from the power-spot of the old empire — 
there had at least, been one argument less in estab- 
lishing his antichrislian character. But, by an awful 

* Thcol. c. xxi.v. 



1G4 THE PAPACY PROVED TO BE 

infatuation, and with a pertinacity bordering on mad- 
ness, the great father of Christians has taken his seat, 
just where it was predicted beforehand that Antichrist 
should reign ! 

We employ then the very seat and chair of St. 
Peter, the ashes of old Rome, and the superstitions of 
the new, the Vatican, the Roman tiara, and the Roman 
crown, Roman bulls and Roman interdicts, Roman 
bibles and Roman prayers; we urge all this Romanism 
as evidence conclusive, as proof irrefragable, that the 
Papacy is the Antichrist predicted in the Holy Scrip- 
tures. The seat of the Pope condemns him, and the 
very walls of the "eternal city," proclaim his anti- 
christian character. 



THE ANTICHRIST. 165 



CHAPTER II. 



THE TIME OF ANTICHRIST. 



Not only the seat, but the time of Antichrist is fore- 
told in the word of God. True, there are several 
events which strongly indicate the rise of this power, 
and which have therefore occasioned a variety of 
opinions among the learned, as to the precise epoch 
of its commencement. Like the various edicts, how- 
ever, of the Persian kings, from which the seventy 
weeks of Daniel have been calculated, these events 
are, for the most part, so near to each other, as to 
leave but little, if any doubt, as to the proper appli- 
cation of the prophecies. 

Those portions of Scripture which most clearly 
designate the rise of Antichrist, are the following. 
"I considered the horns," says Daniel, "and behold, 
there came up among them another little horn, before 
whom there were three of the first horns plucked 
up by the roots." Dan. vii. S. In explaining the 
vision to the prophet, the angel said : " The fourth 
beast shall be the fourth kingdom upon earth. And 
the ten horns out of this kingdom, are ten' kings that 
shall arise ; and another shall arise after them ; and 
he shall be diverse from the first ; and he shall sub- 
due three kingdoms." Dan. vii. 24. The Apostle 
Paul also says concerning the same power, "And now 
ye know what withholdeth, that he might be revealed 
in his time. Only he who now letteth will let, till he 
be taken out of the way. And then shall that wicked 
be revealed, whom the Lord shall consume with the 
spirit of his mouth; and shall destroy with the bright- 
ness of his coming." 2 Thcs. ii. 6-S. In explaining 
the symbol of the scarlet-coloured beast on which the 

15* 



166 THE PAPACY PROVED TO BE 

woman was sitting, the angel said to John: "The 
beast that thou sawest was, and is not, and shall 
ascend out of the bottomless pit, and go into perdi- 
tion. The seven heads are seven mountains on which 
the woman sitteth. And these are seven kings : five 
are fallen, and one is, and the other is not yet come : 
and when he cometh, he must continue a short space. 
And the beast that was and is not, even he is the 
eighth, and is of the seven ; and goeth into perdition. 
And the ten horns which thou sawest are ten kings, 
which have received no kingdom as yet; but received 
power as kings one hour with the beast. These have 
one mind and shall give their power and strength unto 
the beast. For God hath put in their hearts to fulfil 
his will, and to agree, and give their kingdom unto 
the beast until the words of God shall be fulfill- 
ed." Rev. xvii. The following passage is also be- 
lieved by some writers on prophecy to mark more 
definitely than any of the preceding, the precise 
period of the rise of Antichrist. "And they (the 
saints) shall be given unto his hand, until a time, 
times and the dividing of time." Dan. vii. 25. 

That the eleventh, or little horn of Daniel, the 
wicked power, or man of sin of Paul, and the eighth 
king or the beast of John, all refer to the same thing, 
is generally conceded by commentators, and must 
appear evident to any one who carefully considers 
these prophetic symbols. Daniel's little horn arose 
among the ten horns upon the head of the fourth 
beast, the symbol of the Roman empire. Paul's man 
of sin was to arise when that empire ceased to "let;" 
or, when " it was taken out of the way." And John's 
eighth king or beast, was that peculiar power which 
should succeed the seventh form of government at 
Rome. As, therefore, the little horn, the man of 
sin, and the eighth king, were all predicted to arise 
about the same time; as they were all to succeed im- 
perial Rome, and as similar characteristics are ascribed 
to them all, they must mean the same thing. 

But there is another reason for this conclusion, 
equally strong. Each of these symbols denoted a 



THE ANTICHRIST. 167 

power, which was to continue the same length of 
time. The little horn of Daniel was to continue un- 
til "the judgment was set, and his dominion was 
taken away to be consumed and destroyed to the 
end." Dan. vii. 26. The man of sin was to exist un- 
til he should become the son of perdition, that is, un- 
til he should be "consumed by the Lord, and destroy- 
ed by the brightness of his coming." 2 Thess. ii. 8. 
And the eighth king, or the beast of John, was that 
which was to tyrannize " until the words of God 
should be fulfilled;" that is, until the twelve hundred 
and sixty years, so often alluded to, should end; and 
then it was to "go into perdition." Rev. xvii. The 
"little horn," therefore, "the man of sin," and "the 
beast," were not only to begin, but they were to end 
at the same time; viz. at some future coming of 
Christ. This also proves that they are the same. 

As this is a point of some importance in our future 
calculations, it will not be amiss to introduce here the 
testimony of two of the ancient fathers. Irenseus says : 
"Daniel, respecting the end of the last kingdom, that 
is, the last ten kings, among whom that kingdom 
should be divided, upon whom the son of perdition 
shall come, saith, that ten horns shall grow on the 
beast, and another little horn shall grow up among 
them, and three of the first horns shall be rooted out 
before him." Of whom also, Paul the Apostle speak- 
eth in his second Epistle to the Thessalonians, calling 
him the son of perdition, and ' the wicked one.' St. 
John, our Lord's disciple, hath in the Apocalypse still 
more plainly signified of the last time, and of these ten 
kings, among whom the empire that now reigneth 
shall be divided; explaining what the ten horns shall 
be which were seen by Daniel."* 

The following is the statement of Cyril of Jerusa- 
lem in the fourth century : " The first kingdom that was 
made famous was the kingdom of the Assyrians: and 
the second was that of the Medes and Persians toge- 
ther; and after these the third was that of the Mace- 

* Iren. 1, 5. 



16S THE PAPACY PROVED TO BE 

donians; and the fourth kingdom is now that of the 
Romans. Afterwards, Gabriel interpreting, saith, Its 
ten horns are ten kings that shall arise ; and after them 
shall arise another king, who shall exceed in wicked- 
ness all before him: not only the ten, he saith, but all 
who were before him. And he shall depress three 
kings. But it is manifest that of the first ten he shall 
depress three, that he himself might reign the eighth."* 
These quotations will show that the interpretation 
above given is neither modern nor protestant, but an- 
cient and patristic. 

Admitting, then, that these various symbols desig- 
nate the same power, there are several strong marks 
furnished in these prophecies for ascertaining the pe- 
riod when that power should arise. 

1. The first of these is, the dissolution of the west- 
ern Roman empire. The propriety of restricting these 
prophecies to the western empire will appear from 
the following judicious remarks of Sir Isaac New- 
ton: "All the four beasts are still alive, though the do- 
minion of the three first be taken away. The nations 
of Chaldea and Assyria are still the first beast. Those 
of Media and Persia are still the second beast. Those 
of Macedon, Greece, and Thrace, Asia Minor, Syria, 
and Egypt, are still the third. And those of Europe 
on this side Greece, are still the fourth."! As there- 
fore the prophecies refer to the fourth, and not to the 
other three beasts, our business is with the Latin and 
not with the Greek empire. Now it was some time 
after this Latin or western empire was subverted, that 
the man of sin, according to Paul, was to make his 
appearance. When he that was then lelting (**t^w) 
should be taken out of the way, "then shall that wick- 
ed be revealed." 

The western empire was overthrown by those nor- 
thern barbarians, whose ravages are so significantly 
exhibited in the Sth chapter of the Apocalypse, under 
the sounding of the first four trumpets. Alaric and 
his Goths besieged and plundered Rome about the 

* Cyrilli Hieros Catech. 15, c. 6. t Observations on Daniel. 



THE ANTICHRIST. 169 

year 410. Attila and his Huns devastated a great part 
of the empire and invaded Italy about the year 452. 
In 455, Genseric, king of the Vandals, not only cap- 
tured but pillaged Rome, for the space of fourteen 
days. And about the year 476, Odoacer, king of the 
Ostrogoths, terminated the imperial authority at Rome, 
by the conquest of the city, and the banishment of 
Augustulus to the castle of Lucullus, on an annuity 
of six thousand pieces of gold.* Now it was, that 
" the third part of the Roman sun was smitten, and 
the third part of the moon, and the third part of the 
stars." Rev. viii. 12. Antichrist then, according to 
Paul, was not to arise till some time after the year 476 
or 479, as the event above alluded to is differently es- 
timated. 

2. A second epoch, furnished us in the prophecy, is 
the time when the western empire was succeeded by 
ten new kingdoms. The beast had ten horns, and 
these horns were the symbols often kingdoms. Anti- 
christ, however, was not to arise at the same time 
precisely with these kingdoms, but shortly afterwards; 
"and another shall arise after them." 

The following is a list of these ten European king- 
doms, given by Bishop Lloyd, together with the dates 
of each: Huns, about 356; Ostrogoths, 377; Visi- 
goths, 378; Franks, 407; Vandals, 407; Sueves and 
Alans, 407; Burgundians, 407; Herules and Rugians, 
476; Saxons, 476; Lombards in Hungary, 526; in 
Germany, 483."t According to these calculations, 
the rise of Antichrist cannot precede the year 483 or 
526. 

3. Another mark by which the time of Antichrist 
is designated, is when Rome should be under its 
eighth form of government. " And there are seven 
kings: five are fallen, and one is, and the other is not 
yet come, and when he cometh, he must continue a 
short space. And the beast that was and is not, even 
he is the eighth, and is of the seven, and goeth into 
perdition." 

* Gibbon's Rome. t Newton on Proph., Dis. xiv. 



170 THE PAPACY PROVED TO BE 

The expression here used, " the beast that was and 
is not/' is thus interpreted by Bishop Newton : "A 
beast in a prophetic style is a tyrannical idolatrous 
empire. The Roman empire was idolatrous under 
the heathen emperors; it then ceased to be so for 
some time under the Christian emperors ; it then be- 
came idolatrous again under the Roman pontiffs, and 
so hath continued ever since. " * The beast then " that 
was and is not," denotes Rome imperial in its three 
successive conditions of Rome pagan, Rome Christian, 
and Rome papal. Rome papal is that which the angel 
terms the eighth, and which he says, "is of the seven" 
— ettm »m»Tfc This last expression is rendered by 
Doddridge thus, "he ariseth'out of the remainders of 
this people." The correct interpretation, however, 
seems to be, that he is to succeed the seven in a regu- 
lar line ; he is to arise from them. But where shall 
we find the eight successive Roman sovereignties, re- 
ferred to by the Apostle? According to most commen- 
tators, in the kings, consuls, dictators, decemvirs, mili- 
tary tribunes, emperors, t exarchs, and popes, by 
which Rome has been governed. Rome was origi- 
nally governed by kings for more than two hundred 
years. It was then under the control of consuls, dic- 
tators, decemvirs, and military tribunes, about the 
space of five hundred and thirty years. The reign 
of the emperors lasted about five hundred, and that 
of the exarchs about two hundred. There are some 
writers, who prefer to substitute the Italian Gothic 
kingdom, which lasted over sixty years, in the place 
of the exarchate ; considering the latter as the instru- 
ment merely of the sixth or imperial government. It 
is quite certain, however, from history, that the Pope 
did not begin to exercise political power, until the 
overthrow in Italy of the exarchate. 

This event occurred under very peculiar circum- 
stances. The emperor Leo the Third, usually termed 
the iconoclast, had ordered all sacred images and 
figures to be removed from Christian churches. Gre- 

* On Proph. Dis. xxv. t Tacitus i. 1. 



THE ANTICHRIST. 171 

gory the second, who then rilled the papal chair, 
wrote him a letter of severe remonstrance. Among 
other things, we find the following sentiments in this 
papal epistle. Advocating the use of pictures and 
images, he says, "The idols of antiquity were the 
fanciful representations of phantoms or demons, at a 
time, when the true God had not manifested his per- 
son, in any visible likeness. The latter are the ge- 
nuine forms of Christ, his mother and his saints, who 
have approved, by a crowd of miracles, the innocence 
and merit of this relative worship." In censuring 
Leo for rebelling against papal authority, he says : 
" Are you ignorant that the popes are the bond of 
union, the mediators of peace between the east and 
the west ? The eyes of the nations are fixed upon our 
humility, and they revere as a God upon earth the 
Apostle St. Peter, whose image you threaten to de- 
stroy. The remote and interior regions of the west 
present their homage to Christ and his vicegerent. 
Abandon your rash and fatal enterprise, reflect, trem- 
ble, repent. If you persist, we are innocent of the 
blood that will be spilt in the contest : may it fall on 
your own head."* 

Matters soon came to a crisis. By the counsel and 
authority of Gregory, the Exarchate was armed against 
the emperor ; the exarch who espoused the cause of 
Leo, was killed by popular fury. A battle was soon 
fought between the army of the emperor and that of 
the pope. The latter was victorous. " The strangers," 
says Gibbon, "retreated to their ships ; but the popu- 
lous sea-coast poured forth a multitude of boats; the 
waters of the Po were so deeply infected with blood, 
that during six years the public prejudice abstained 
from the fish of the river; and the institution of an 
annual feast perpetuated the worship of images, and 
the abhorrence of the Greek tyrant. Amidst the tri- 
umph of the catholic arms, the Roman pontiff Gregory 
III., convened a synod of ninety-three bishops against 
the heresy of the iconoclasts. With their consent, he 

* Gibb. xlix. 



172 THE PAPACY PROVED TO BE 

pronounced a general excommunication against all, 
who by word or deed, should attack the traditions of 
the fathers, and the images of the saints." * 

Surely here are events, which seem almost pre- 
cisely to fulfil the predictions of John. A Roman 
bishop, not only reprimanding an emperor, and ac- 
knowledging, that he receives through St. Peter, co- 
ordinately with Christ, the homage of the nations; not 
only considering himself as the bond of union between 
the east and the west, but actually arming his sub- 
jects for battle, fighting, conquering ! And for what ? 
To establish the worship of images ! To declare as 
heretics, all who should renounce such worship ! Does 
not this look like the literal revival of the sixth or 
idolatrous beast? Does it not occur, too, at the proper 
period ? The seven preceding administrations had all 
passed away. The imperial arm was broken ; the 
exarchate subverted. Surely then, this was the time, 
this the occasion for the rise of the eighth Roman 
power, or " the beast." 

The author above quoted, gives the following ac- 
count of the new organization, which succeeded the 
Exarchate. " By the necessity of their situation, the 
inhabitants of Rome were cast into the rough model 
of a republican government: they were compelled to 
elect some judges in peace and some leaders in war. 
The style of the Roman senate and people was re- 
vived, but the spirit was fled. The want of laws 
could only be supplied by the influence of religion, 
and their foreign and domestic counsels were modera- 
ted by the authority of the bishop. His alms, his 
sermons, his correspondence with the kings and pre- 
lates of the west, his recent services, their gratitude 
and oath, accustomed the Romans to consider him as 
the first magistrate or prince of the city. The Christian 
humility of the popes too, was not offended by the name 
of Dominus, or Lord ; and their face and inscription 
are still apparent on the most ancient coins." t 

The termination of the Exarchate and the establish- 

* Gib. xlix. t Ibidem. 



THE ANTICHRIST. 173 

ment of political power in the hands of the Popes, 
occurred about the year 730. True, the exercise of 
such power was disturbed by the Lombards, their 
former allies. The interference however, of the 
French kings soon subdued these troublesome neigh- 
bours, and secured the popes in the privileges, which 
by rebellion and war, they had obtained.* 

4. A fourth sign of the rise of Antichrist is, the sub- 
jugation or rooting up of three of the ten kingdoms, 
in the midst of which he was to arise — " before whom 
there were three of the first horns plucked up by the 
roots." The following extract from Professor Gaus- 
sen, will sufficiently illustrate this point. " Take 
now," says he, " the map of Italy, and look for the 
dominions of the Pope; and see of how many of the 
ten first kingdoms, the pontifical territory occupies 
the site at this day. You will see that it has sup- 
planted these three; the Herules, the Ostrogoths, and 
the Lombards. And go to Rome itself, and see the 
Pontiff on the banks of the Tyber in all his sovereign 
pomp, trampling under foot the ashes of Romulus in 
the Basilica of St. Peter's, or in his own palace of the 
Vatican. You will see on his brow that Babylonish 
tiara, surmounted by the 1 three crowns of the three 
horns, " plucked up by the roots before him;" those 
of Odoacer, Theodoric, and of Alboin, he the only 
king in the world who wears this prophetic head- 
dress."t 

These three kingdoms virtually fell into the hands 
of the Pope, when the Exarchate was wrested from 
the eastern emperor. The northern portion of this 
Exarchate however, being invaded by the Lombards, 
a fit occasion was furnished, for the interposition of 
some foreign prince. This prince was Pepin, king of 
the French. The Pope had confirmed a doubtful 
sovereignty on Pepin and his descendants. To re- 
ward him for this service, as well as to atone for his 
personal sins, the son of Martel invaded Lombardy, 
and compelled Astolphus to transfer his territory to 

* See Appendix, Note C. t Geneva and Rome. 

16 



174 THE PAPACY PROVED TO BE 

the occupant of the chair of St. Peter. This event 
occurred in the year 754. " The Pontiff*," says Dau- 
nau, " Stephen II., enters France, and there as mi- 
nister of the Greek emperor, gives in 753 to Pepin 
and to his sons the title of Roman Patrician, which 
Charles Martel had borne before him; and receives, 
it is said, in exchange, the gift of the provinces which 
Astolphus occupied and which the Emperor claimed. 
In 754, Pepin crossed the Alps, besieged Pavia, and 
forced Astolphus, to promise the restoration of the 
Exarchate and the Pentapolis, not to the emperor of 
Constantinople, but to St. Peter, to the church, and 
the Roman republic."* Gibbon speaks of this grant 
in the following language: — " The splendid donation 
was granted in supreme and absolute dominion; and 
the world beheld for the first time a Christian bishop 
invested with the prerogatives of a temporal prince; 
the choice of magistrates, the exercise of justice, the 
imposition of taxes, and the wealth of the palace of 
Ravenna."! 

It is wonderful how ingeniously, and how gra- 
dually the successor of St. Peter became possessed of 
his temporal estates and influence. When the Exar- 
chate fell, deference was still paid to the eastern em- 
peror; the new government, too, was made to assume 
a sort of republican aspect, and was controlled at first 
only indirectly by the Pope. Even after the grant, 
too, of the French kings, those kings held the title of 
Patricians of Rome ! " Such a course" says Daunau, 
" was in fact a method of entering furtively into the 
number of independent states, and of attenuating more 
and more the thread by which the Popes were con- 
nected with the Byzantine empire. Commonly, the 
Pope did not fill the first magistracy of this republic. 
He abandoned the insignia of power to a prefect, a 
duke, or to a patrician; and prepared himself to sub- 
stantiate soon, for undecisive forms, a definite and pon- 
tifical form of government."^: This mode of obtaining 

* Court of Rome, i. t Rome, ch. xlix. 

t Court of Rome. 



THE ANTICHRIST. 175 

political power, is what some understand by the little 
horn's rising " after/' that is behind, or unobserved 
by, the other ten kingdoms. 

5. A fifth sign of the rise of Antichrist is, the de- 
liverance into his hand of the saints of the Most High. 
" And they shall be given into his hand, until a time, 
times and the dividing of time." " For God hath put 
in their hearts to fulfil his will, and to agree, and give 
their kingdom unto the beast, until the words of God 
shall be fulfilled." 

There are two methods in which the saints may be 
delivered into the hand of Antichrist. The one is, by 
constituting him the sole head of the church; the 
other is, by subjecting political governments to his 
will, so that they shall execute the anathemas which 
he from time to time may pronounce. In both of 
these ways have the people of God been delivered 
into the hand of the Papacy. 

The time when the Pope was constituted the sole 
head of the church, has, by many, been computed 
from the edict of the emperor Phocas in 606. The 
following is the statement of Baronius on that subject. 
" Hinc igitur, anno Christi 606, in Cyriacum Phocas 
exacerbatus in ejus odium imperiali edicto sancivit, 
nomeu universalis decere Romanam tantummodo 
ecclesiam, tanquam quse caput esset omnium eccle- 
siarum; solique convenire Pontifici." " Hence, there- 
fore, in the year 606, Phocas provoked with Cyriacus, 
through hatred to him confirmed by an imperial edict, 
that the name universal became the Roman church 
only, as that which was the head of all the churches; 
and could only be properly ascribed to the Pontiff." 

Hallam, in a note appended to his Middle Ages, 
for several reasons which he specifies, gives it as his 
opinion, that too much importance has been ascribed 
by many writers to this testimony of Baronius. He 
believes, that the edict of Valeutinian III. in 455, can 
be better authenticated, and is more to the point than 
this of Phocas. It may, however, be questioned, whe- 

* Ecclc. An. Anno 606. 



176 THE PAPACY PROVED TO BE 

thcr either Phocas, or Valentinian, or any other empe- 
ror, had either the right or the power to deliver the 
saints into the hands of the Papacy. Though joined 
to the state, si ill the church had, even in those ages, 
much power of her own. Such, too, was the influence 
of bishops and of ecclesiastical institutions, that we 
doubt, whether the will of any one emperor could 
have brought the church into absolute subjection. 
Nor could the edict of one emperor be perpetual: it 
might be abrogated even in the next reign. The pro- 
phecy evidently requires, that this subjection should 
be the result of many and conspiring providential 
causes. The spirit of the age must be such, the in- 
struction of the people such, their passive submission 
such, and even their apparent necessities such, as to 
lead to a result of this kind. The bishop of Rome 
was to be constituted the sole head of the church, 
not by any one arbitrary act, but by the general con- 
sent of Christendom, arising from the existing state of 
the world. The matter of inquiry then becomes, not 
loho did it, but when have we evidence, that the 
Church became subject to the Roman bishop as its 
supreme head? 

The prophecies require, that the spiritual and tem- 
poral power of Antichrist should begin at the same 
time. The " beast" was to rule the nations, during 
the same period that he was to oppress the church. 
Nor is there any distinction made in the vision of 
Daniel, between the duration of the temporal and spi- 
ritual power of the "little horn." They appear to be 
contemporaneous. If, too, the spiritual power of Anti- 
christ should be dated from one period, and his temporal 
power from another, then would there be two periods 
of twelve hundred and sixty years, during which he 
was to exist ! It is evident, however, that this pro- 
phetic age of the beast and little horn, is to extend 
over but one such period. The spiritual and tempo- 
ral power, therefore, of Antichrist, must begin and 
end at the same time. 

We have already noticed, that the temporal and 
political power of the popes, began at the time when 



THE ANTICHRIST. 177 

these pontiffs cast off their allegiance to the eastern 
emperors. The cause of this rebellion was image- 
worship. The emperor prohibited the worship of 
images as idolatry; the popes maintained the pro- 
priety of such worship as sanctioned by tradition and 
miracles. This was the point at issue between them; 
and it was the means of severing for ever the tie 
which bound the bishops of Rome to the court of 
Byzantium. 

The result in this case, however, was not simply „ 
political; it was also religious. If the bishop of Rome 
was bound as a subject to obey the court of Constan- 
tinople, much more was he bound as a Christian to 
keep the commandments of God. These command- 
ments, however, forbid image-worship in every form. 
The law is express, and often repeated. At the same 
time, therefore, that the Pope set up a political su- 
premacy for himself, did he erect also, an independent 
spiritual dominion. 

We invite particular attention to this remarkable 
coincidence. In the Apocalypse it is said, "And the 
beast is the eighth, and is of the seven, and goeth into 
perdition." The easiest and most natural construc- 
tion of this passage is the following: " The beast will 
be the eighth power at Rome; he will immediately 
succeed the seven preceding powers; and he will con- 
tinue till Rome shall have no government at all: the 
power-line, the Roman succession, will end in him. 
When, then, did the Roman pastor or bishop become 
the " beast?" Precisely then, when he began to wield 
a political and an idolatrous sceptre. Now, this event 
took place, when the popes, by rebellion against the 
eastern court, set up virtually a kingdom of their own 
upon the basis of idolatry. Then were the founda- 
tions of the Apocalyptic Babylon laid; then did Rome 
become " the mother of harlots, and abominations of 
the earth." This event occurred near the middle of 
the eighth century. 

But to place the saints effectually in the hands of 
Antichrist, it was necessary, that the political govern- 
ments of Europe should also be under his control. 

16* 



178 THE PAPACY PROVED TO BE 

Without this he could not enforce his will as law 
throughout the Christian world. As a local prince, he 
might rule his own Italian subjects. As the accredited 
head of ecclesiastical polity, he might have influence 
in the church. But to render his authority absolute 
and universal, the independence of states must bow 
to his will, and the kings of the earth stand ready to 
execute his pleasure. 

And here again, we are called upon to notice the 
♦ extraordinary fact, that just about the time that the 
popes became independent princes, and began also 
to exercise superior spiritual control, a sort of impe- 
rial power fell into their hands. The crown was 
transferred from Childeric to Pepin, but a year or 
two before the Pope was made supreme proprietor of 
Lombardy! 

At some period then, between the rupture of the 
Pope with Leo III., and his decision in the case of 
Pepin, that is, somewhere between the year 730 and 
753, we may safely locate the rise of the political, 
imperial, and supreme spiritual power of the popes. 

As further proof of this, it may be proper here to 
notice the decisions of two ecclesiastical councils, 
which sat within or near this period. By the coun- 
cil of Francfort, A. D. 742, it was decreed, " that as 
a token of their willing subjection to the See of Rome, 
all Metropolitans should request the pallium at the 
hands of the Pope, and obey his lawful commands."* 
"In the second Nicene council, says Mosheim, held in 
the year 7S6, " the imperial laws against the new 
idolatry were abrogated, the decrees of the council of 
Constantinople reversed, the worship of images and 
the cross restored, and severe punishments denoun- 
ced against such as maintained that God was the only 
object of religious adoration."! The object of this 
council was, to suppress in the east, as had already 
been done in the west, all opposition to image-worship. 
Surely this looks as if the saints, all who abhorred 
idolatry, had now been given into the hand of the 

* Middle Ages, xvii. t Ccn. viii. 



THE ANTICHRIST. 179 

beast. The universal law was, image-worship or 
punishment, idolatry or death. 

Thus have we noticed five prophetic marks or 
evidences of the rise of Antichrist. This malignant 
power was to arise, after the dissolution of the west- 
ern Roman empire. It was to arise among the ten 
new kingdoms, by which that empire was to be suc- 
ceeded. It was immediately to succeed that brief 
administration, whatever it was, Exarchate or Gothic 
kingdom, which was to constitute the seventh form of 
government at Rome. In its rise, it was to root up 
three of the ten kingdoms around it. The saints 
were also to be put in its power, for a period of 
twelve hundred and sixty years. Now, these events 
as above shown, all fall within the compass of two 
hundred and seventy-eight years; this being the space 
of time from the dethronement of Augustulus to the 
grant of Pepin. Within this period then, are we to 
find the rise of Antichrist. According to prophecy, 
his rise could not take place earlier, nor was it to be 
later. We are then limited to this period; and within 
it somewhere, are we to find the origin of that great 
enemy to the church, which so filled the minds of 
Daniel, of Paul, and of John. 

But this period may be reduced to still narrower 
limits. The dissolution of the western empire was 
to be succeeded by another political power, which 
was " to continue a short space." This political 
power must be, either the kingdom of Odoacer, or 
the Exarchate. If the former, then are sixty years 
to be deducted from this period; if the latter, two 
hundred and sixty. We have already assigned rea- 
sons why we suppose the latter to be meant. This 
period then, will be narrowed down to the space of 
twenty-four years, within which we are to find the 
rise of Antichrist. This short period extends from the 
year 730 to 754. 

What power, then we ask, arose within this period 
to which the characteristics of Antichrist may be 
established? Not the Mohammedan surely. Moham- 
med arose in Asia, not in Europe ; he was too, an 



180 THE PAPACY PROVED TO BE 

enemy to idolatry, not its patron ; he appeared also 
ill the seventh century, not in the eighth. Nor can 
Antichrist be Pepin, Charlemagne or any of the French 
kings. France was one of the ten horns of the beast; 
it could not therefore be another power rising among 
them. Nor have we any evidence, that even one of 
the traits of Antichrist was ever developed in the 
character of these kings ! Who then we ask is Anti- 
christ ? Let history, let universal history reply. He 
is the Pope. No other answer can be given. It was 
at this very period, that the Papacy arose, as an inde- 
pendent and sovereign power in Europe. It was at 
this very time, that the Pontifical mitre began to be 
seen among the crowns of European kings. It was 
precisely here, that idolatry was set up again, as the 
religion of the Roman world. 

If then, Jacob's prediction concerning Shiloh, and 
the seventy weeks of Daniel, are evidence conclu- 
sive, that Jesus of Nazareth is the Christ, so also 
are the predictions, concerning the time of the " little 
horn," of " the man of sin," and of " the beast," 
proofs irrefragable, that the Papacy is Antichrist. 
And as it may be proved, that any one hereafter pre- 
tending to be the Messiah, is not such, because he 
appears out of time, so may it be demonstrated, that 
any one hereafter who may be thought to be Anti- 
christ, is not, for the very same reason. The time, then, 
as well as the place, determines the antichristian cha- 
racter of the papal throne. The Pope is Antichrist, 
so says prophecy ; so says history; so says his own 
fully "developed character. 



THE ANTICHRIST. 1S1 



CHAPTER III. 



ANTICHRIST A PECULIAR POWER. 



In designating the person of Christ, the Holy Scrip- 
tures have specified, not only the place and time of 
his birth, but have also furnished certain traits of 
character, by which he might be distinguished from 
all others. The same course has been pursued in this 
holy volume in its description of Antichrist. Not only 
are the place and time of this extroardinary power 
given, but certain peculiar and characteristic marks 
are furnished, by which he may be distinguished from 
all other powers. In the present chapter, it is our 
design to consider the peculiarity of the power of 
Antichrist ; or, some of those things in which he dif- 
fers from all other political governments. 

In explaining to Daniel the symbol of the " little 
horn," the angel said, "he shall be diverse from the 
rest." Dan. vii. 24. As the word which is here ren- 
dered diverse is variously translated, it will be proper^ 
first to settle its import. The original is — ~p mb* aim 
iODnp — and he shall be hated more than the first. So 
the word is literally translated, and so it is uniformly 
rendered in almost every instance in our English ver- 
sion. The seventy have rendered the passage thus, 

M o'c u7ri£c,t(ru hmuk 7ravrais roue £ju7r^o<rdiv " who shall eXCel in 

wickedness all that were before him. The Apostle 
Paul seems to refer to this version, where he calls the 
same power, o *vfl§<wrof t« a^™*?, a nd ° w°y-o^ " that man 
of sin" and "that wicked." The Vulgate renders 
the phrase in the following Latin : " Et ipse potentior 
erit prioribus " — "and he shall be more powerful than 
his predecessors." This version is followed by the 
Doway Bible ; " and he shall be mightier than the 
former." Luther also adopts the same sense — " der 



1S2 THE PAPACY PROVED TO DE 

wird miichtiger seyn derm dcr vorigen keiner" — "he 
will be more powerful than any that were before him." 
The French agrees with our English version — "qui 
sera different des premiers ;" — " who shall be diverse 
from the first." 

Probably the context will furnish us with a clew to 
the right meaning. The little horn is represented as 
having "eyes like the eyes of man, and a mouth speak- 
ing great things;" as being "more stout than his fel- 
lows," and as "subduing three kings." A horn is a 
scriptural symbol for a king or kingdom. Eyes de- 
note cunning and craft, and a mouth speaking great 
things, indicates boastful pretensions and ambitious 
designs. Certainly a kingdom of this sort, growing 
up among other kingdoms, must be#very dissimilar to 
its neighbours ; it is likely to be more powerful, and 
in the end it must be hated. All these translations 
therefore substantially agree; and they all indicate 
certain peculiarities in which the power foretold, dif- 
fers, not only from those around it, but from all pre- 
ceding forms of government. This power we have 
already asserted to be the Papacy, which differs from 
other European governments in several respects. 

The Papacy is a spiritual power. Other European 
governments profess to be spiritual only in the sense, 
in which Paul asserts that " the powers that be are 
ordained of God;" that is, they are providentially 
appointed. Not so the Papacy. Its authority is pro- 
fessedly derived immediately from heaven. "The 
Pope receives power and jurisdiction," says Dens, 
" immediately from Christ." (Theol. xxiv.) " The 
authority given to St. Peter and his successors," says 
the bull of Sixtus V.," excels all the powers of earthly 
kings and princes."* " One sword," says Pope Boni- 
face VIII., "must be under another, and the temporal 
authority must be subject to the spiritual power."! 
Again, Dens, in his Moral Theology, in answer to 
the question, " Has the supreme Pontiff a certain 
temporal and civil power?" gives the following an- 

* Barrow. t Idem. 



THE ANTICHRIST. 1S3 

swers : " There have been those, who ascribed to the 
Pontiff by divine right the most plenary and direct 
power over the whole world, as well in temporal as 
in spiritual things." Others, he says, maintain that, 
" when the spiritual power cannot be freely exer- 
cised, nor the Pope's object be obtained by spiritual, 
then he may have recourse to temporal means ; and 
thus it has been done by Pontiffs more than once." 
Here, according both to popes and doctors, the papacy 
is supreme in one way or another, and that by divine 
right, over all the kingdoms of the earth. This is 
certainly, one point of diversity, between this power 
and all others. No European kingdom, no kingdom 
that has ever existed, has assumed so much as this. 

Another peculiarity of this power is, its awfully 
despotic character. In other governments there are 
privileges, there are checks upon power. But what 
privileges have Papists? What checks are there to 
papal tyranny? None, whatever. The supreme 
pontiff domineers over all. Having on his head 
Christ's crown, and in his hand his rod of iron, he 
sets absolute defiance to all inferior orders and ranks 
of men. " Go and contemplate him in the Vatican," 
says Gaussen, " as I have done ; you will there see 
the painting which represents the Emperor Henry 
the Fourth, stripped before Gregory the Seventh, 
placed in the royal saloon, through which the am- 
bassadors of all the powers of Europe pass ; and in 
another, the heroic and powerful Emperor Frederick 
Barbarossa, on his knees before Pope Alexander the 
Third, in the public square at Venice. The Pope's foot 
is on his shoulder ; his sceptre is thrown upon the 
ground, and underneath are these words, Fredericus 
supplex adoral, Jidem et obedientiam pollicitus — 
" Frederic, having promised faith and obedience, as a 
suppliant adores," (the Pope !) Where is the king of 
the west, who is carried on men's shoulders, and sur- 
rounded by peacock's feathers? Incense is burnt 
before him as an idol ; he is knelt to on both knees ; 
his slipper is kissed on his foot j and he is adored. 



184 THE PAPACY PROVED TO BE 

Venile, adoremxis — "Come, let us worship," exclaim 
the cardinals, when they go to him.* 

The following are extracts from the bishops' and 
archbishops' oath. " I, N., of the church of N., from 
henceforth will be faithful and obedient to St. Peter 
the Apostle, and to the Holy Roman Church, and to 
our Lord, the lord N., Pope N., and to his successors, 
canonically coming in. Heretics, schismatics and rebels 
to our said lord, or his aforesaid successors, I will to my 
power persecute, and oppress. The possession belong- 
ing to my table, I will neither sell, nor give away, nor 
mortgage, nor grant anew in fee, nor any wise alien- 
ate, no not even with the consent of the chapter of 
my church, without consulting the Roman PontifT."t 
Surely, if kings and emperors, cardinals, archbishops 
and bishops, are thus miserably enslaved, the people 
cannot know what freedom is. A tyranny like this, has 
positively never existed besides it, on the earth. And 
the only wonder is, that men can be found so blinded 
by priestcraft, so passively tame in their tempers, as 
to submit to such an arbitrary and unnatural domi- 
nation. And yet for ages on ages, not only the igno- 
rant and the ignoble, but the proud and the great 
in Europe, have lain submissively under this galling 
yoke of bondage. The will of the Pope has been the 
fiat of the Almighty, and kings and emperors have 
trembled before him, as they would beneath the 
thunders of Jehovah. 

The government of the Pope is also diverse from 
all other governments in the extent of its domination. 
Most governments have been satisfied with compara- 
tively contracted territorial limits. Even those which 
have been the greatest and the most ambitious, have 
ruled over but a part of mankind. Neither the Assy- 
rian, the Persian, the Grecian, nor the Roman empire 
filled the world. The pretensions, however, of the 
successors of St. Peter, have uniformily extended to 
the entire globe. That Christ possessed " all power 
on earth," none can deny who receive the New Tes- 

* Geneva and Rome. t Barrow. 



THE ANTICHRIST. 185 

tament as of divine authority. But Christ gave his 
power to St. Peter, and St. Peter left it to his succes- 
sors in the papal chair at Rome. Whatever of power 
therefore, Jesus Christ has over the nations, the same 
has the Pope.* 

Nor has this result of the papal system been denied 
by the abettors of popery. On the contrary, they 
constantly maintain it. The following is the estab- 
lished doctrine on this point as derived from their own 
divines. Prima sententia est,summum Ponlificem 
jure divino habere plcnissimam potestatem in uni- 
versum orbem terrarum, tarn in rebus ecclesiasticis 
quam civilibusA "The primary doctrine is, that the 
chief pontiff possesses by divine right, plenary power 
throughout the whole world both in ecclesiastical and 
civil matters."! In one of the canon laws of popery, it 
is affirmed that, "The Roman Pontiff bears the author- 
ity, not of a mere man, but of the true God upon 
earth." ( Veri Dei vicem gerit in terris.%) " Under 
the Pope's nose," says Barrow, "and in his ear, one 
bishop styled him, ' prince of the world;' another 
orator called him, ' king of kings and monarch of 
the earth ;' another great prelate said of him, that 
'he had all power above, all power in heaven and 
earth !' "§ 

Presumption like this, we hesitate not to say, has 
not a parallel in the history of our race. No govern- 
ment has aspired to a dominion so great as this, nor 
has the most ambitious conqueror ever conceived, that 
a domain so vast, was to lie beneath his victorious 

* Some may suppose that the former pretensions of the occupants 
of the chair of St. Peter, have been relinquished by his more modern 
successors. Such, however, is by no means the case. In a letter to 
his brothers, Counts Gabriel, Joseph, and Gaetano Mastai Feretti, 
dated Rome, June 16, 1846, the recently elected Pope, Pius IX., uses 
the following language — "The blessed God, who humbles and exalts, 
has been pleased to raise me from insignificance to the most sublime 
dignity on earth." It is evident, therefore, that however weak the 
more modern Popes are in reality, their opinions as to the exalted 
dignity of their stations, are perfectly coincident with the views of 
a Gregory VII. or Innocent III. 

t Barrow. t Church of Rome compared, p. 29. 

§ Supremacy, 17. 

17 



1S6 THE TAPACY PROVED TO BE 

sword. No; such ambition, such claims were left 
alone for the bishops of Home to exhibit. 

Another grand peculiarity of the papal power is 
to be found in the nature of the sanctions by which 
its laws are enforced. In all other human govern- 
ments, offences are punished by ordinary and tem- 
poral punishments. A man is fined, is deprived of 
certain privileges, is imprisoned, or is executed. In 
this case, a civil offence is followed by a civil punish- 
ment. But the Papacy is a spiritual, as well as a 
temporal power. It draws out offences from the con- 
science and the heart. Its inquisitorial confessions 
and courts, employ their interrogatories and their 
irons, as a sort of priestly omniscience, to survey all 
the secret chambers of the soul. When, too, the crime 
is ascertained, it is visited not simply with confiscation 
and burning, but with anathema. The temporal 
power of the ecclesiastical monarch enkindles the fires 
of the auto-da-fe, while his spiritual power consigns 
him to those of hell. 

As the power of Christ was supreme, not only on 
earth, but also "in heaven," the legal heir of this power 
is not satisfied with a divided patrimony ; he must have 
all. Hence his keys, his masses, his prayers, open and 
shut the invisible world at pleasure. " He openeth and 
no man shutteth, he shutteth and no man openeth." 
Leo X., one of the best of the Roman pontiffs, uses 
this language: " The Roman pontiff, the successor of 
Peter, in regard to the keys, and the vicar of Jesus 
Christ on earth, possessing the power of the keys, may, 
for reasonable causes, by his apostolic authority, grant 
indulgences out of the superabundant merits of Christ 
and the saints, to the faithful, who are united to Christ 
by charity, as well for the living as for the dead. 
Wherefore, all persons, whether living or dead, who 
really obtain any indulgences of this kind, are deliver- 
ed from so much temporal punishment, due according 
to divine justice for actual sins, as is equivalent to the 
value of the indulgence bestowed and received."* 

* Le Plat, quoted by Cramp, 34 1 . 



THE ANTICHRIST. 1S7 

c You may buy," says Dr. Sturtevaut, "as many 
masses as will free your souls from purgatory for 
twenty-nine thousand years, at the church of St. 
John's Lateran, on the festa of that saint. Those that 
have interest with the Pope may obtain an absolution 
in full, from his holiness, for all the sins they ever have 
committed or may choose to commit."* "Because pri- 
vate believers," says Dens, u may apply their own satis- 
factions to souls in purgatory, therefore the Pope may 
apply to them the satisfaction of Christ and the saints 
from the treasury of the church. "t How long, there- 
fore, a soul shall remain in purgatory, or whether it 
shall ever get out, depends upon the will of the Pope, 
exercised either by himself, or by some of his vicege- 
rents. And when we remember, that purgatory is 
one of the four divisions of hell, and that Bellarmine 
and others maintain, that its fires are of the same na- 
ture as those of hell, the power of the keys must sure- 
ly give to the successors of St. Peter no ordinary in- 
fluence over the fears, the purses, and the persons of 
his widely extended flock. 

Now, all other kings and sovereigns have left the 
infliction of such punishment with God only. They 
have punished men but as the subjects of civil law, 
and as amenable to civil penalties. They have not 
followed the departed spirit to eternity, and there also 
haunted it with their chains and instruments of tor- 
ture. They have usually supposed that their work 
was ended at death. Not so the Pope and his priest- 
hood. The iron grasp of their tyranny is not broken 
even by the power of the grave. They hold their 
subjects amenable even beyond time. They torture 
or bless them even in eternity itself. Surely, a gov- 
ernment like this, cannot be found besides it, in the 
history of the world. 

The possession of absolute infallibility is another 
peculiarity of the Papacy. The old Latin adage, 
"humanum est errare" — it is human to err — has so 
commended itself to the experience of mankind, that it 

* Letters from Rome. t Thcol , chap. xl. 



18S THE PAPACY PROVED TO BE 

has been converted into a sort of moral axiom, which 
no one doubts, and every one believes. Nor is it hu- 
man for individuals simply to err; governments also 
err. Hence, in every wise civil constitution, there is 
always an article provided against the mistakes which 
may have crept into such constitution, even despite 
the wisdom of its framers. And in all courts of law, 
even in those from which there is no appeal, it is yet 
believed, that there may be erroneous decisions and 
that the condemned must sometimes look, not to the 
tribunals of man, but to the judgments of God for ulti- 
mate justice. Nor can there be found in the history 
of the world, a solitary king, sovereign, or saint, in 
whom there have not been either the ebullitions of 
passion, or the mistakes of the understanding. One 
perfect or infallible man has never yet existed, save 
the Lord Jesus Christ, and he was more than man. 
Adam, Noah, Abraham, Moses, David, Paul, and 
Peter, plead no exemption from universal human 
frailty. Yet, this is the boast of the Roman Pontiff! 
As a man, it is allowed, even he may err; but as the 
vicar of Christ, like Christ himself, his judgments are 
infallible. "The supreme Pontiff," says Dens, "de- 
termining from the throne, matters relating to faith or 
customs, is infallible: which infallibility proceeds from 
the especial assistance of the Holy Ghost."* Blessed 
Spirit of the living God ! one is ready to exclaim — are 
all the blunders, the errors, the follies, the madness, 
the persecutions, the bloodshed, of the Roman Pon- 
tiffs, many of which have disgraced mankind, are all 
these to be ascribed to thy direction and counsel! 
Yet, such are the pretensions of the Pope, such is the 
creed of Romanists! Poor pitiable sovereigns of 
Europe! How unfortunate is your condition! Ye 
are guilty of errors. Your blunders are on the page 
of history. But your venerable father, your endeared 
brother, the Pope, has none of your frailties, none of 
your human weaknesses! Why, then, do ye not all 
seek wisdom from him; take counsel from him? Why 

* Thcol., ch. xxiv. 



THE ANTICHRIST. 189 

debate so long in your national legislatures ? Why not 
send an express to Rome to gain infallible decisions? 

Thus stands the Roman pontificate — a sui generis in 
fact, as .well as a sui generis in vision. Well might 
Daniel gaze in astonishment, "because of the voice of 
the great words which the horn spake!" It is wor- 
thy of notice here, that this ancient seer expresses no 
astonishment whatever at the appearance of the other 
horns. Each one of them was the symbol of a king- 
dom as well as " the little horn." Yet the attention 
of the prophet is wholly turned to the contemplation 
of" the little horn." This horn was to him a matter 
of the greatest wonder. Unlike the other horns, it had 
"eyes and a mouth speaking great things." Though 
little, "its look was more stout than its fellows." 
It seemed, too, to be filled with the most inveterate 
hatred to the saints. The prophet gazed and won- 
dered when he contemplated this horn; because, while 
the other horns were the symbols of ordinary, politi- 
cal kingdoms, the little horn, in which so many con- 
traries met, was the symbol of a kingdom, the like to 
which had never existed, either in the heaven above 
or on the earth beneath. It was to be diverse from 
all kingdoms. 

Now, where is the king or kingdom, in which the 
peculiarities of the little horn are to be found? Not 
in Antiochus. Not in Julius Caesar. Not in Moham- 
med. None of these men were so peculiarly distin- 
guished from their fellow men; nor did any of them, 
save Ca3sar, have any connexion with the Roman 
beast. Where then shall we find the reality of 
which " the little horn" is the symbol? In Antichrist, 
says the Romanist; but Antichrist has not yet come. 
In Antichrist, we say; but Antichrist has already been 
in the world for more than a thousand years. 

Thus does the anomalous character of the Papacy 
prove it to be the antitype of "the little horn." This 
power is unlike all others; is uncongenial with all 
others. It is a usurper, a snpplanter. We can readi- 
ly conceive, how a spiritual power, either associated 
with the state, or entirely independent of the state, 

17* 



190 THE TAPACY PROVED to be 

may exist without discord or collision. If the church 
be entirely distinct from the political institutions of a 
people, there can of course be no disturbance, as there 
is no contact. And if a church be established by law, 
as the operations of the religious and the political sys- 
tems are kept in distinct spheres, there may be but 
occasional evils growing out of such union. But for 
a government that claims its existence jure divino, 
that sets up a universal empire, that arrogates to it- 
self supremecy in all civil, as well as ecclesiastical 
matters — for a government that considers itself infalli- 
ble, and which requires absolute submission in all its 
subjects — for such a government to exist in the midst 
of other governments; in its very principles trampling 
upon their rights and privileges; wielding both a tem- 
poral and a spiritual sword; punishing offenders both 
in this world and the next — for such a government to 
exist in harmony with other governments, is impossi- 
ble, absolutely impossible. The papal system can 
harmonize with no other, whether religious or politi- 
cal. To the religious world, it exhibits one supreme 
pontiff of Christendom, and requires for him universal 
obedience. To the political world, it presents one 
great monarch, whose throne is above every throne, 
and whose will is law throughout the globe. No: the 
Papacy is a unit, and presents the front of positive 
hostility to every thing that is not consolidated in 
itself. It may not be able to carry out its principles 
and wishes, but this is its nature. It is " diverse " 
from all other governments; it is the adversary of all 
other governments. 



THE ANTICHRIST. 191 



CHAPTER IV. 



ANTICHRIST AN APOSTATE FROM THE CHRISTIAN FAITH. 

Another mark of Antichrist as given in the Scrip- 
tures is, apostasy from the Christian faith. " For that 
day shall not come, except there come a falling away 
(» aTtootaoia) first, and that man of sin be revealed, the 
son of perdition." 2 Thess. ii. 3. 

Several distinguished commentators, as Grotius, 
Whitby, Le Clerc, and Wetstein, have interpreted "the 
day of Christ," — (» »V^a tov Xgiotov) in this passage 
as applicable to the destruction of Jerusalem, and 
have consequently referred the term — * artoataaia — 
"the apostasy," to the revolt of the Jews against the 
Romans, previously to the destruction of that city. 
This opinion, however, will appear, from even a brief 
reflection upon this passage, to be wholly untenable. 
It is evident from the whole scope of the passage, 
that the future coming of Christ is meant ; and that 
the apostasy referred to, is of a religious, and not of a 
political character. Indeed the Apostle explains his 
own meaning, " Now the Spirit speaketh expressly, 
that in the latter times some shall depart from the 

faith." 2 Tim. ii. 1 — artocri'^croi/T'at fivs$ r*/$ rtccrtffcoj. 

Other commentators, who understand by " the day 
of Christ " the future coming of the Saviour, yet ap- 
ply the term artoataoia, " apostasy," to something which 
has not as yet occurred. Roman Catholic writers are 
generally of this opinion. Bloomfleld, too, in his notes 
on the New Testament, has maintained the same sen- 
timent. " Upon the whole," says he, " there seems good 
reason to suppose, with many eminent expositors for 
the last half century, that what is here spoken of, has 
not yet taken place. " The man of sin," says the com- 
mentator on the Do way Bible, "agrees to the wicked 



102 THE PAPACY PROVED TO BE 

and great Antichrist, who will come before the end of 
the world." 

If it were meant by this, that the Papacy, the real 
Antichrist, will assume a more malignant and despe- 
rate character anterior to the coming of Christ, we 
would freely yield to this interpretation. This fact 
appears to be definitely and clearly revealed in the 
16th chapter of the book of Revelation, verses 13, 14. 
But if such interpreters mean, that Antichrist is yet 
to arise, that he is but one person, that his dominion 
is to be brief, and that he is immediately to precede the 
coming of Christ, then do we differ from them toto 
ciclo. The Roman Catholic comment on this passage 
is strangely inconsistent with itself. " This revolt 
(apostasy) is generally understood by the ancient fa- 
thers, of a revolt from the Roman empire, which was 
first to be destroyed before the coming of Antichrist." 
According to this statement, if Antichrist be not al- 
ready come, the prophecy must be false ; for the Ro- 
man empire was subverted in the year 476. Anti- 
christ was to succeed that empire; and yet, although 
more than thirteen centuries have passed, he has not 
appeared! The error here consists, in making Anti- 
christ one person. It is certain, that Antichrist is to 
continue to some future coming of Christ. It is 
equally certain, that he was to arise directly after the 
fall of the Roman empire. He cannot therefore be 
one person ; but must be a succession of persons fill- 
ing the same office. 

Our Roman Catholic annotator has also another 
opinion. " This revolt (apostasy) may perhaps be 
understood also, of a revolt of many nations from the 
catholic church; which has in part happened already, 
by the means of Mahomet, Luther, &.c, and it may be 
supposed, will be more general in the days of Anti- 
christ." Mohammedanism is certainly neither an 
apostasy from the faith, nor a revolt from the Romish 
church. The Arabians were not professing Christians, 
nor was Mohammed a member of any Christian so- 
ciety whatever. It is absurd therefore, to suppose, 
that Mohammed, or Mohammedanism is the subject 



THE ANTICHRIST. 193 

of these prophecies. Besides, where this delusion is 
evidently predioted under the fifth and sixth trumpets, 
it is not described as a departure from the faith, or a 
revolt from Christendom, but as an invasion of the 
faith, and an assault upon Christendom. 

As to the reference of these predictions to the Re- 
formers and their adherents, it is enough to answer in 
the language of Bishop Newton: "Who, then, is the 
man of sin ? Luther and his followers, or Calvin 
and his followers ? Or, who ? for the Protestants are 
far from being united under one head. Which of the 
Protestant churches exalts herself above every God 
and magistrate ? Which of them arrogates to herself 
divine honours and titles? Which of them pretends 
to establish her doctrine and discipline by miracles ? 
These things would be ridiculously and absurdly ob- 
jected to the Protestant churches, and more ridicu- 
lously and absurdly still by the members of the church 
of Rome."* If, too, Christian faith be contained in 
the Holy Scriptures, it certainly must be most prepos- 
terous to imagine, that those men who are doing all 
in their power to scatter the Holy Scriptures through- 
out the earth, have departed from the faith. 

There is a power, however, already existing, and 
which is destined to exist until the coming of Christ, 
which this prophetic description does suit, and it suits 
no other. " The usurpation of the Papacy in divine 
things is so unparalleled," says Doddridge, " that if 
these words are not applicable to it, it is difficult to 
say, who there ever has been or can be to whom they 
should belong." 

If Romanism be not the apostasy (»j c anostaoia) here 
mentioned, and the papacy "the man of sin" (6 
av9%uj7to$ tr^ a/xa^tias), then may we conclude certainly, 
that no parade of facts whatever, can prove a pro- 
phecy to have been fulfilled. With a mode of inter- 
pretation which would lead to the denial of such an 
application of these predictions, it would be impossi- 
ble to demonstrate the Messiahship of Jesus, or the 

* On the Prophecies, Diss. xxii. 



194 THE PAPACY PROVED TO BE 

truth of the Christian dispensation. This will appear 
more evident, however, when we shall have shown, 
that the Papacy, including the whole system of Ro- 
manism, is not only an apostasy, but the apostasy, 
from the Christian faith. And here we lay it down 
as self-evident, that any body of men denying that the 
Holy Scriptures are the only standard of faith and 
practice; or, that Jesus Christ is the sole Head of the 
Church, and of each believer; or, that there is but one 
Mediator between God and man; or, that sinners are 
justified by faith, and solely on account of the right- 
eousness of Christ — any set of men, we say, denying 
these things, must be, and are apostate. 

Romanists deny that the Holy Scriptures are the 
only rule of faith and practice. The Council of Trent, 
in determining the proper standard of faith and prac- 
tice, uses the following language : " That this truth 
and discipline are contained in the written word, and 
in the unwritten traditions, which were received by 
the Apostles from the mouth of Christ himself, or from 
the Apostles themselves as the dictate of the Holy 
Ghost to them, and delivered as it were from hand to 
hand, have come down to us."* In Dens' Moral 
Theology, are these statements: "Divine tradition has 
equal' authority with Holy Scripture ; for both are 
truly the word of God !" " The church, however, has 
not framed a catalogue of divine traditions, but sets 
forth, sometimes one, and sometimes another, as occa- 
sions demand." " Divine tradition is truly a rule of 
faith, as it is the word of God, not less than Holy 
Scripture." " There is more need of divine tradition 
than of Sacred Scripture, as Scripture cannot be known 
without tradition." Then under the question, " Are 
there any special rules for ascertaining traditions?" 
The following answers are given: "Whatever the 
Roman Church holds as tradition is to be regarded as 
such. Whatever the Catholic Church holds or declares 
as such, is to be regarded as tradition."! These 
extracts are sufficient to show, that the Romish church 

* Council of Trent, Scss. iv. t Theol., chap, xviii. 



THE ANTICHRIST. 195 

feels herself fully competent to give a rule of faith, 
not only equal, but superior to the word of God ! Well 
has an Apostle said, "Beware, lest any man spoil 
you, after the tradition of men." Coloss. ii. S. And 
well has the Saviour declared concerning such, " Full 
well ye reject the commandment of God, that ye may 
keep your own tradition." Mark vii. 9. 

Romanists have also exalted over the church, and 
over the consciences of men, another head than Christ. 
The scriptural doctrine on this subject is, that "Christ 
is the head over all to his church;" Eph. i. 22; and 
that " the head of every man is Christ." 1 Cor. xi. 3. 
Jesus Christ, speaking to every individual congre- 
gation of believers, and to each individual believer, 
through the Holy Scriptures, is alone Lord of con- 
science, and Head and Umpire of faith. A congrega- 
tion or individual may be instructed and reasoned 
with, as to what Christ in the Scriptures has made 
known. But every attempt to interpose another au- 
thority between the congregation of the Lord, or any 
individual believer, and Christ, his supreme Judge, 
supplants the authority of Christ, and substitutes that 
of man in its stead. This the Romanists do, over the 
general church, over each congregation, and over 
each individual member. Over the general church, 
there is the Pope, deciding, determining, settling all 
things. Over the congregations, there is the Bishop, 
exercising a similar, but subordinate authority. And 
over each member, there is the Priest, controlling the 
consciences of men, and occupying a place between 
each member and Christ. The authority of Christ is 
thus removed from the church and its members, and 
the authority of the priesthood substituted. 

No better evidence need be adduced on this point 
than the fact, that the Romish church is so extremely 
unwilling that either churches or individuals should 
either hear, or read the Holy Scriptures. The follow- 
ing is a decree of the Council of Trent, in full force 
at the present time — " As it is manifest by experience, 
if the Holy Bible in the vulgar tongue [the only 
way in which the people can read it] be every 



196 THE PAPACY PROVED TO BE 

where indiscriminately permitted, more injury than 
advantage would accrue, on account of the temerity of 
the people, let it abide in this point by the judgment 
of the bishop or inquisitor, that with the advice of the 
priest or confessor, the reading of the Bible in the 
vulgar tongue, translated by Catholic authors, may be 
conceded to those, who, they apprehend, can derive no 
injury, but an increase of faith and piety from such 
reading: which permission they must have in writ- 
ing. But whosoever shall presume, without such 
permission to have, or to read it, cannot obtain 
absolution of his sins, unless the Bible be first 
returned to the ordinary. But regulars may neither 
purchase nor read it, except by permission obtain- 
ed from their prelates."* Commenting on this decree, 
Dens says : " This law has been received and hitherto 
kept, in the whole purely Catholic world: more indul- 
gence has been granted only when it was necessary 
to live among heretics." Again he says: " Observe, 
the power of granting permission to read the Sacred 
Scripture in the vernacular tongue, belongs to the 
bishop, or inquisitor, not to the priest, or confessors, 
unless this power has been conceded to them." Again, 
he says : " It must be said, that in this point the dis- 
cipline of the church has been changed; just as com- 
munion under both kinds, and daily communion have 
been changed. For formerly the faithful, more submis- 
sive to their pastors, humbly and faithfully derived 
the sense of Scripture from them, without danger of 
perverse translations; but now, through the example 
of the heretics, the lust of dissenting from the pastors 
has arisen; and it is manifest from experience, that by 
the promiscuous reading of the Sacred Scripture, men 
are made more proud, more discontented, and univer- 
sally more conceited."! Probably, no language could 
more certainly express the fact, that the Holy Scrip- 
tures and the Romish priesthood are at variance, than 
this above quoted. Every one who prayerfully 
searches the Scriptures to learn the mind and will of 

* Decrees ofTrent. t Moral Theol. 140-142. 



THE ANTICHRIST. 197 

Christ, as a necessary consequence, perceives and for- 
sakes these "doctrines of men" by which he was pre- 
viously held. Hence the law to prohibit, except in 
very peculiar cases, and under a written permission, 
the perusal of the sacred word ! This fact alone pro- 
claims, as in letters of fire, that Christ's Headship has 
been supplanted in the Romish church. 

Romanists also deny the sole mediatorship of Christ. 
The Apostle teaches, that "there is one mediator be- 
tween God and man, the man Christ Jesus." 1 Tim. 
ii. 5. And Jesus himself says — " I am the way, the 
truth, and the life ; no man cometh to the Father but 
by me." John xiv. 6. It is also said of Christ — "Be- 
cause he continueth ever he hath an unchangeable 
priesthood ; wherefore he is able also to save them to 
the uttermost that come unto God by him, seeing he 
ever liveth to make intercession for them." Heb. vii. 
24, 25. The Scriptures universally represent Christ's 
mediation, as one, alone, and all-sufficient. The 
Romish doctrine, however, represents it as insuffi- 
cient, and as needing auxiliary intercession. 

The annotator on the Doway Bible admits that 
" Christ is the only mediator of redemption ;" and 
that " he stands in need of no other to recommend 
his petitions to the Father." At the same time, how- 
ever, he asserts " that this is not against our seeking 
the prayers and intercessions of the saints and angels 
in heaven, for obtaining mercy, grace and salvation 
through Jesus Christ !"* 

The Council of Trent passed the following decree 
on this subject — "The holy council commands all 
bishops and others who have the care and charge of 
teaching, that they labour with diligent assiduity to 
instruct the faithful, concerning the invocation and 
intercession of the saints, teaching them that the 
saints, who reign together with Christ, offer their 
prayers to God for men; that it is a good and useful 
thing suppliantly to invoke them, and to flee to their 
prayers, help, and assistance."! In reference to the 

* On 1 Tim. ii. 5. f De Invocatione. 

IS 



198 THE PAPACY PROVED TO BE 

nature of this worship, Dens says : " It is absolute, 
because it is exhibited on account of the excellence, 
intrinsic and peculiar to the saints; yet, it may also 
be called respective, inasmuch as God is honoured in 
the saints." Again he says: "But that we implore 
the clemency of God through the saints, is not through 
the defect of the power or mercy of God; but because 
God is willing to grant certain blessings only through 
the saints."* 

The practical effect of such a tenet may be learned 
from the following extract taken from the Catholic 
Manual used in the United States. " Holy Mary, 
pray for us. All ye holy angels and archangels, pray 
for us. St. Abel, all ye choirs of just souls, St. Abra- 
ham, St. John the Baptist, pray for us : St. Peter, 
St. Paul, St. John, pray for us. All ye holy disci- 
ples of our Lord, pray for us. St. Sylvester, St. Gre- 
gory, all ye holy monks and hermits, pray for us. 
All ye holy virgins and widows ; all ye saints of God, 
make intercession for us."t 

These extracts are enough to show that, in the doc- 
trine and worship of Romanists, the creature is asso- 
ciated with the Creator, and the sole mediation of 
Christ is subverted through the invocation of saints. 

Papists are also in error on the subject of a sinner's 
justification before God. The following are decrees 
of the Council of Trent. "Whosoever shall affirm 
that the ungodly is justified by faith only, {sola fide 
impium justificari,) so that it is to be understood that 
nothing else is to be required, to co-operate therewith 
in order to obtain justification; and that it is on no ac- 
count necessary that he should prepare and dispose 
himself by the effort of his own will, (suae voluntatis 
motu) let him be accursed, (anathema sit.) Again, 
"Whosoever shall affirm, that men are justified solely 
by the imputation of the righteousness of Christ, (sold 
imputatione justitiae Christi;) or, that the grace by 
which we are justified is only the favour of God (esse 
tantum favor em Dei,) let him be accursed." "Who- 
soever shall affirm, that justification received is not 

* Moral Thcol. c. xxxiii. t lb. page 276. 



THE ANTICHRIST. 199 

preserved, and even increased in the sight of God, by- 
good works, (per bona opera;) let him be accursed. " 
" Whosoever shall affirm, that he who has fallen after 
baptism, cannot by the grace of God rise again; or, 
that if he can, it is possible for him to recover his lost 
righteousness by faith only, without the sacrament of 
penance, let him be accursed." "Whosoever shall 
affirm, that when the grace of justification is received, 
the offence of the penitent sinner is so forgiven, and 
the sentence of eternal punishment reversed, that there 
remains no temporal punishment to be endured before 
his entrance into the kingdom of heaven, either in this 
world, or in the future state in purgatory, (vel in hoc 
seculo, vel in futuro, in purgatorio,) let him be ac- 
cursed." "Whosoever shall affirm, that the good 
works of a justified man, are in such sense the gifts 
of God, that they are not also the worthy merits of the 
justified person, (ut non sint etiam bona ipsias jus- 
tijicati merit a;) or, that he being justified by his good 
works, which are wrought by him through the grace 
of God, and the merits of Jesus Christ, of whom he is 
a living member, does not really deserve, (non vere 
mereri,) increase of grace, eternal life, the enjoyment 
of that eternal life if he dies in a state of grace, and 
even an increase of glory; let him be accursed."* 

Any one acquainted with the Scriptures will readily 
perceive that these anathemas of the celebrated Coun- 
cil of Trent fall primarily upon the head of Christ and 
his Apostles! The doctrine of Paul is, that "a man 
is justified by faith without the deeds of the law."* 
And Christ has taught us to say, after we have done 
all commanded us: "We are unprofitable servants; 
we have done that which was our duty to do." Luke 
xvii. 10. All ideas of human merit are entirely ex- 
cluded by the teachings both of Christ and his Apos- 
tles. "Where is boasting then?" asks an Apostle, " It 
is excluded. By what law? Of works? Nay, but 
by the law of faith." Rom. iii. The anathema of 
Paul, then, and those of the Romanists, are hurled at 

* De Justificatione. t Rom. iii. 28, 



200 THE PAPACY PROVED TO BE 

precisely opposite persons. Romanists affirm, "If 
any man exclude works in onr justification, let him be 
accursed." Paul declares, If any man put them in, 
let him be accursed. " If any man preach any other 
gospel unto you, than that ye have received, let him 
be accursed." Gal. i. 9. Whose anathema, then, are 
we most to dread, that of the Council, or that of Paul? 
Whose doctrine are we to receive, that of Christ? or, 
that of the Pope? 

Romanism, then, denies that the word of God is 
the sole rule of faith and practice. It denies that Jesus 
Christ is the sole Head of the Church. It denies that 
the mediation of Christ is one and exclusive. It also 
denies the justification of a sinner by faith only, and 
wholly on account of the righteousness of Christ. For 
these its denials of fundamental scriptural doctrines, it 
is, and must be apostate. Its teachings and those of 
Christ are at variance; its doctrines and those of the 
Apostles are directly opposite. Nor is this all. We 
hesitate not to affirm, that the papal system is the 
apostasy, predicted by Paul; and that in it we will 
find all the facts, which the Apostle to the Gentiles 
so graphically places upon the inspired page. 

Here, then, is another mark by which the Papacy 
and Antichrist are proved to be identical. Antichrist 
was to be a great apostate; he was also to preside 
over a great apostasy. The Pope is an apostate, and 
he presides over an apostate church. His system ex- 
cludes that of Christ, his doctrines subvert the doc- 
trines of Christ. He is emphatically Antichrist, the 
opponent of Christ; and his system of doctrine is anti- 
christianity, displacing absolutely and entirely, those 
doctrines of grace of which Jesus was the Herald and 
the Author. 



THE ANTICHRIST. 201 



CHAPTER V. 



ANTICHRIST AN IDOLATER. 



Another mark of Antichrist, is idolatry. " Now the 
Spirit speaketh expressly, that in the latter times, 
some shall depart from the faith, giving heed to 
seducing spirits, and doctrines of devils." 1 Tim. iv. 1. 
(8iSa<3xa%iais $cu/xovtuv.) That this passage is to be ap- 
plied to Antichrist, or the Papacy, is evident from two 
facts. The persons, who are here represented as 
giving heed to "seducing spirits, and doctrines of 
devils," are those who have departed from the faith; 
that is, they are those who constitute the great apos- 
tasy already alluded to. The species, too, of idolatry 
here spoken of, is precisely that which Romanists 
practise; it is "the doctrines of demons ;" that is, it is 
worship rendered to the souls of departed men. 

A more explicit account, however, of this Romish 
idolatry, is given in the following text: "And the 
rest of men, which were not killed by these plagues, 
yet repented not of the works of their hands, that 
they should not worship devils (demons, i. e. departed 
souls) and idols of gold, and silver, and brass, and 
stone, and of wood; which neither can see, nor hear, 
nor walk." Rev. ix. 20. That the reference here is 
also to Rome, is evident. The fifth trumpet describes 
the rise and progress of Mohammedanism. The sixth, 
the incursions of the Turks upon countries nominally 
Christian. " The rest of the men, therefore, which 
were not killed by these plagues," must refer to those 
portions of nominal Christendom, which were not 
subdued by the followers of the Arabian prophet. 
These countries were precisely those occupied by the 
Papacy. 

18* 



202 THE PAPACY PROVED TO BE 

Other passages of Scripture, charging idolatry upon 
the Papacy, may be found in the 17th and 18th chap- 
ters of the book of Revelation. In these chapters, 
this apostate church is called, in reference to these 
idolatries, "The great whore," "The mother of 
harlots;" and it is said of her, that "all nations have 
drunk of the wine of the wrath of her fornication." 
That whoredom and fornication refer to idolatry, any 
one, at all acquainted with the writings of the ancient 
prophets, must know. If, then, as we have already 
proven, these passages refer to modern Babylon, that 
is, to Rome, then is the sin of idolatry predicted, as 
one of the strongest marks by which Antichrist may 
be distinguished. 

It is well known, that no charge brought against 
Papists, is more offensive, than that of idolatry. Gre- 
gory the Second, in his letter to the emperor Leo, in 
which he undertakes to repel the charge of idolatry, 
says, " The former idols were the fanciful representa- 
tions of phantoms, or demons, at a time when the true 
God had not manifested his person in any visible like- 
ness. The latter are the genuine forms of Christ, his 
mother, and his saints, who had approved, by a crowd, 
of miracles, the innocence and merit of this relative 
worship."* Here, this kind of worship is called rela- 
tive; and is said to be both innocent and meritorious. 
The opponent, also, of McGavin, uses the following 
language : " No one is ignorant, that the heathens 
worshipped Diana and Venus with divine honours, as 
deities; but, to say that the Church of Rome pays the 
same adoration to the blessed. Virgin Mary, is con- 
trary to truth."! 

Such statements as these, however, can deceive no 
one acquainted with either pagan or Jewish antiquity. 
It is entirely certain, that the ancient pagan idolaters 
uniformly recognized one Supreme Being. The gods, 
therefore, which they worshipped, were subordinate 
deities; indeed, they were, for the most part, the souls 
of departed sages and heroes. In speaking of the 

* Gibbon's Rome, ch. xlix. t Protestant, vol. ii. ch. clix. 



THE ANTICHRIST. 203 

idolatry of the ancient Egyptians, from whom the 
Greeks borrowed most of their mythology, Shuckford 
says: "In time, they looked over the catalogue of 
their ancestors, and appointed a worship for such as 
had been more eminently famous in their generation; 
and having before this made pillars, statues, or images 
in memory of them, they paid their worship before 
these, and so introduced this sort of idolatry."* The 
following is the language of that ancient Greek poet, 
Hesiod : " After this generation (the primitive fathers 
of the human race) were dead, they were, by the will 
of great Jupiter, promoted to be demons, keepers of 
mortal men, observers of their good and evil works, 
clothed in air, always walking about the earth, givers of 
riches," &c.t Plato also says, that "Hesiod and many 
other poets speak excellently, who affirm, that when 
good men die, they attain great honour and dignity, 
and become demons;" (objects of worship and vene- 
ration.) This philosopher also teaches, that " all those 
who die valiantly in war, are of Hesiod's golden 
generation, and are made demons (gods) and that we 
ought for ever after to serve and adore their sepulchres 
as the sepulchres of demons.";}: 

The following is Plato's explanation of what he 
means by demons: "Every demon is a middle being 
between God and mortals. God is not approached 
immediately by man, but all the commerce and inter- 
course between God and men is performed by the 
mediation of demons. Demons are reporters and car- 
riers from men to the gods, and again from the gods 
to men, of the supplications and prayers of the one, 
and of the injunctions and rewards of devotion from 
the other."§ 

It is just as true, then, that the demons and idols of 
ancient paganism have a foundation in truth and rea- 
son, as that the saints (demons) and images of modern 
Rome have. The demons of Hesiod and Plato, and 
of the ancient world generally, were the souls of de- 

* Vol. i. B. v. Refer, to Diod. Sie. i. sec. 11. 

t Purkhurst's Lexicon ia verbo. t Ibidem. § Ibidem. 



204 THE PAPACY PROVED TO BE 

parted worthies. The images and statues, too, by 
which they were worshipped, were also the represen- 
tations of these deceased heroes and sages. Their 
worship was also maintained to be respective — i. e. 
they were worshipped as mediators between the su- 
preme God and mortal men. Pagan idolatry, there- 
fore, can be defended upon the very same ground 
which is advocated for modern* Romish idolatry. If, 
therefore, the one be condemned, the other cannot be 
justified. 

Is it true then, that modern Rome maintains a wor- 
ship of this kind ? The following are some of the de- 
crees of Trent on this subject. All Catholic bishops 
and priests are required to " instruct the faithful con- 
cerning the intercession and invocation of saints, the 
honour due to relics, and the lawful use of images, 
teaching that it is a good and useful thing suppliantly 
to invoke them, and to flee to their help, prayers and 
assistance. " " Let them teach also, that the holy bodies 
of the holy martyrs and others living with Christ are 
to be venerated by the faithful, since by them God 
bestows many benefits upon men." " Moreover, let 
them teach, that the images of Christ, of the Virgin, 
mother of God, and of other saints, are to be had and 
retained, especially in churches, and due honour and 
veneration rendered to them. The honour, however, 
with which they are regarded, is referred to those, 
who are represented by them; so that we adore Christ, 
and venerate the saints, whose likenesses these images 
bear, when we kiss them, and uncover our heads in 
their presence, and prostrate ourselves." " Quas oscu- 
lam ur, et coram quibus, caput aperimus, et procumbi- 
mus."* This council proceeds however still farther; 
it authorizes representations or images of the invisible 
God !! It gives however this caution, "that when the 
Deity is thus represented, it is not to be supposed, that 
the same can be seen by our bodily eyes, or that a 
likeness of God can be given in colour or figure;" 
"non propterea Divinitatem figurari, quasi coloribus 

* ScBsio xxv. De Invocatione, &c. 



THE ANTICHRIST. 205 

aut figuris exprimi possit." Strictly in accordance with 
this permission of the council, papists frequently re- 
present God the Father as an old man, God the Son 
as a young man, on his right, and God the Spirit, as 
a dove hovering over them ! ! ! 

The following is the language of Dens. 

" What is meant by an image ? 

" A similitude or representation of some existing 
thing, expressed for that thing as a copy. 

"How does it differ from an idol ? 

"Because an idol is a likeness representing that, 
which either simply does not exist, or certainly is not 
such as that which is worshipped ; but an image is a 
similitude of a thing which really exists, as of a man. 

" Prove that the images of Christ and of the saints 
are to be worshipped. 

" It is proven in the first place from the council of 
Trent." He afterwards asserts, " however this may 
be, it is sufficient for us against sectarians to state, 
that all Catholics teach and prove that the images of 
the saints are to be worshipped." 

In speaking of the kind of worship to be rendered 
the saints, &c, Dens says, " the images-of the saints 
are worshipped with the respective veneration of du~ 
lia; of the Divine Virgin, with the relative worship 
of hyperdulia, of Christ and of God, with the re- 
spective worship of latria." 

Besides, then, the decrees of Trent, which are bind- 
ing upon all Catholics, here is one of their distin- 
guished theologians,as composedly defending and illus- 
trating the duty of image and saint-worship, as the 
sincerest Protestant would illustrate and enforce the 
duties of faith and repentance ! 

The late Pope Gregory the XVI. in one of his ency- 
clical letters uses the following language. " Now, 
that all these events may come to pass happily and 
successful ly, let us lift up our eyes and our hands to 
the most holy Virgin Mary, who alone has destroyed 
all heresies, and is our greatest confidence, even the 
whole foundation of our hope ! "* 

* Papal Rome as it is, page 136. 



206 THE TAPACY PROVED TO BE 

When such sentiments are advocated and published 
by councils, doctors, and popes, it is not wonderful 
that the same idolatry should pervade the mass of the 
people. In the Ursuline Manual, designed " for form- 
ing youth to the practice of solid piety," and having 
the sanction of the "Right Rev. Bishop Hughes," 
among others are the following prayers. " A prayer 
to St. Augustine" — " glorious St. Augustine ! the 
light and oracle of the faithful! penetrated with vene- 
ration for thy virtues, I choose thee for my Father, 
my Protector, and my Advocate. I most humbly be- 
seech thee to have compassion on my youth, and to 
protect me in those dangers which thou well knowest, 
are attendant on my inexperienced age," &c. Next 
follows, "A prayer to St. Angela, Foundress of the 
Ursuline order." "Most blessed St. Angela, who art 
now in possession of that eternal crown which is pro- 
mised to those who instruct others unto justice, permit 
me to have recourse to thee, as to my glorious patron- 
ess, and to choose thee for my special advocate before 
the throne of God. In union with all those happy 
souls, who, under God, are indebted to thee, for the 
glory they now enjoy in heaven, I thank God for hav- 
ing raised thee up, to provide for millions the great 
blessings of religious instruction. glorious patron- 
ess and mother of the weakest portion of Christ's 
flock, do not abandon thy charge, now, that thou 
seest more clearly than ever the dangers to which 
youth is exposed."* 

The following are prayers extracted from the Catho- 
lic Manual, having the sanction of Archbishop Whit- 
field, and designed " for the use of Christians in every 
state of life." " Holy Mary, Virgin, Mother of God ! 
I this day choose thee for my Mother, Queen, Patron- 
ess and Advocate ; and I firmly resolve never to de- 
part, either by word or action from the duty I owe 
thee, or suffer those committed to my charge to say or 
do anything against thy honour. Receive me therefore 
as thy servant for ever, assist me in all the actions of 

* Ursuline Manual, pp. 350, 351. 



THE ANTICHRIST. 207 

my whole life, and forsake me not at the hour of my 
death. " The following prayer is addressed to " the 
Monthly Patron."* -"0 thou blessed inhabitant of 
the heavenly Jerusalem, who hast been appointed by 
the divine Goodness to be my patron during this 
month ; defend me by thy intercession from all dan- 
gers of soul and body ; obtain, that I may be a faith- 
ful imitator of thy virtues, and that the fire of divine 
love may be more and more kindled in my heart." t 

Here then are manuals and prayer-books, putting 
into the lips of youth and Christians, direct addresses 
and supplications to mere creatures. The knee is bent, 
the lips opened, and petitions expressed to absent and 
distant saints! What is this? All, except papists, 
can see that it is not only idolatry, but idolatry in one 
of its worst forms. 

It is sometimes attempted to justify this creature- 
worship, by comparing it with the petitions which be- 
lievers offer for each other on earth. But nothing is 
more unlike. We may ask our friends to pray for us 
without idolatry, but we cannot pray to the saints 
without idolatry. In the former case we commune 
with creatures as creatures. In the latter, we ascribe 
to them divine attributes, and render to them divine 
homage. Hence, the opponent of McGavin does not 
hesitate to say: "I know that the saints in heaven are 
in a state of perfection and glory, and that they know 
what passes in the hearts of men upon earth; but how 
is not for me to inquire or explain.":}; Here the attri- 
bute of Divine omniscence is affirmed as the property 
of creatures. And if such creatures possess one such 
perfection, of course they possess others. Hence they 
are even in the highest sense deified! 

If then there ever has been, or can be, a system of 
idolatry or creature-worship on earth, the Romish sys- 
tem is such. True, we are to expect those men who 
are engaged in such practices to defend and maintain 
them. And inasmuch as they profess to be Christians, 
we must, of course, expect them so to alter, change, 

* Ursuline Manual, p. 258. t lb. p. 273. \ Prot. ii., clix. 



208 THE PAPACY PROVED TO BE 

and interpret Scripture, as to make it consist in their 
view, with such modes of devotion and worship. In 
all this, however, Rome gives to the world the strong- 
est possible proof of her judicial blindness, and only 
works out and proves the theorem, that she is " Ba- 
bylon the great, the mother of harlots and abomina- 
tions of the earth." 

Another feature, therefore, of Antichrist is establish- 
ed upon Papal Rome. Antichrist was to be idolatrous. 
Papal Rome both is idolatrous, and has been for ages. 
Her system, of angel, saint, image, and relic-worship, 
exceeds even the grossest superstitions of ancient 
Greece or Rome. 



THE ANTICHRIST. 209 



CHAPTER VI. 



ANTICHRIST A BLASPHEMER. 

Another mark of Antichrist is blasphemy. Blasphe- 
my refers both to the speech and actions of men. 
Thus the reproaches, cast by the Gentiles upon the 
name and character of God, are termed by the Apostle 
Paul, " blasphemy." Rom. ii. 24. And so also Christ's 
assertion, that he was the Son of God, was considered 
by the Jews as blasphemy. "For a good work," say 
they, "we stone thee not; but for blasphemy; and 
because that thou being a man makest thyself God." 
John x. 33. 

Blasphemy is predicted of Antichrist in several pas- 
sages of Scripture. It is said of the little horn, which 
is the symbol of Antichrist, "and he shall speak great 
words against the Most High." Dan. vii. 25. The 
beast also which John saw, and which is also a sym- 
bol of Antichrist, had upon his seven heads " the 
names of blasphemy." Rev. xiii. 1. It is also said of 
this same beast — "And there was given unto him a 
mouth speaking great things and blasphemies, and he 
opened his mouth in blasphemy against God, to blas- 
pheme his name, and his tabernacle, and them that 
dwell in heaven." Rev. xiii. 5, 6. The Apostle Paul 
also gives us the following description of the same 
evil power: " For that day shall not come except there 
come a falling away first, and that man of sin be re- 
vealed, the son of perdition, who opposeth and exalt- 
eth himself above all that is called God, or that is wor- 
shipped; so that he as God, sitteth in the temple of 
God, showing himself that he is God." 2 Thess. ii. 
3,4. 

Is there any thing then in the actual state of the 

19 



210 THE PAPACY PROVED TO BE 

Papacy, corresponding to these predictions concerning 
the blasphemous character of Antichrist? To this I 
reply, first, that the very office of the Pope is blasphe- 
mous. What that office is, may be learned from the 
following Romish authorities. One of the canons of 
the papal Church says: "The Pope, by the Lord's ap- 
pointment, is the successor of the blessed Apostle Peter, 
and holds the place of the Redeemer himself upon the 
earth." (Ipsius Redemptoris locum in terris tenet.) 
Again, " The Roman pontiff bears the authority not 
of a mere man, but of the true God upon the earth:" 
(sed veri Dei vicem gerit in terris.) "Christ, the King 
of Kings, and Lord of Lords, gave to the Roman pon- 
tiff, in the person of Peter, the plenitude of power ;" 
(plenitudinem potestatis.) Again; the Doway cate- 
chism asserts, that " he who is not in due connexion 
and subordination to the Pope and general councils, 
must needs be dead, and cannot be accounted a mem- 
ber of the church, since from the Pope and general 
councils, under Christ, we have our spiritual life and 
motion as Christians." The following language is 
also used: "It was becoming, since the chief pontiff 
represents the person of Christ, that as, during Christ's 
earthly ministry, the Apostles stood around him, so 
the assembly of the cardinals, representing the apos- 
tolic college, should stand before the Pope." Again: 
"Whenever there is any question concerning the pri- 
vileges of the apostolic chair, they are not to be judged 
of by others. The Pope alone knows how to deter- 
mine doubts concerning the privileges of the apostolic 
seat."* 

And who is the Pope? A man, a mere man; an 
uninspired man; often, an immoral and wicked man! 
And yet, such is his office, such his prerogatives, such 
his pretensions! Well has the Apostle said — " He, as 
God, sitteth in the temple of God, showing himself 
that he is God." Here is blasphemy, blasphemy of 
the blackest die. 

The attributes ascribed to the Pope in this office 

* Bishop Hopkins's "Church of Rome," chap. iii. 



THE ANTICHRIST. 211 

are also blasphemous. Among others, the Pope is con- 
sidered as invested with the three following powers: 
inspiration, infallibility, and absolute authority. "The 
supreme pontiff," says Dens, "determining from the 
throne matters relating to faith or customs, is infallible; 
which infallibility proceeds from the special assistance 
of the Holy Spirit."* He also thus describes the author- 
ity of the Pope: "Hence it follows, that all the faithful, 
even bishops, and patriarchs, are obliged to obey the 
Roman pontiff; also that he must be obeyed in all 
things, which concern the Christian religion, and there- 
fore, in faith and customs, in rites, ecclesiastical disci- 
pline, &c. Hence, the perverse device of the Quesnel- 
ites falls to the ground ; namely, that the Pope is not 
to be obeyed, except in those things which he enjoins 
conformably to Scripture ! !"t Strictly in accordance 
with this teaching of the theologian, is the published 
doctrine of the late Pope Gregory XVI. — " Let all 
remember," says he, " that the principle of sound 
doctrine, with which the people are to be imbued, 
must emanate from, and that the rule and administra- 
tion of the universal church belongs to, the Roman 
pontiff, to whom was given the full power of feeding, 
ruling, and governing the universal church by Christ 
our Lord.":}: 

Here then is a frail, erring mortal, arrogating to 
himself, and that by virtue of office only, the attri- 
butes of the Deity ! The Spirit of God is with him, 
infallibility is his; and he is to be obeyed, even where 
he enacts laws, and teaches doctrine contrary to Scrip- 
ture ! Surely this is blasphemy — this is ** to speak 
great words against the Most High." 

The homage rendered to the Pope is of the same 
blasphemous character. The following is the descrip- 
tion of a scene, which took place a few years since 
at Rome, and which was witnessed by an American 
citizen. "A most superb procession took place on the 
morning of the festa of the annunciation, which I 

* Mor. Thcol. on Fiiuiacy. 

t Ibidem. t Voice from Rome, p. 14. 



212 THE PAPACY PROVED TO BE 

with thousands of others, ran to see. The Pope, 
riding on a white mule, (I suppose to imitate our 
Saviour's entry into Jerusalem,) came, attended by 
his horse-guards, who rode before to clear the way, 
mounted on prancing black horses; and accompanied 
by such a flourish of trumpets and kettle-drums, as to 
wear far more the appearance of a martial parade, 
than of a religious ceremony. All were dressed in 
splendid full uniform, and in every cap waved a 
myrtle sprig, the sign of rejoicing. The cardinals 
followed, and the rear was brought up by a bare- 
headed priest on a mule, with the host in a golden 
cup, the sight of which operated like a talisman on 
every soul around me, for every knee bent. The 
Pope himself was clothed in robes of white and silver, 
and as he passed along the crowds of gazing people 
that lined the streets and filled the windows, he forgot 
not incessantly to repeat his benediction, a twirl of 
three fingers, typical of the Father, Son and Holy 
Ghost; the little finger representing the latter. Many 
tiresome ceremonies followed his entry into the church. 
He was seated on his throne ; all the cardinals suc- 
cessively approached, kissed his hand, retired a step 
or two, gave three low nods, one to him in front, as 
personifying God the Father; one to the right, intend- 
ed for the Son ; and one to the left for the Holy 
Ghost!" Speaking of another procession on Palm 
Sunday, the same writer says : — " The Pope was 
clothed this time in scarlet and gold, and a most 
sumptuous figure he made. The cardinals were 
dressed in their morning robes, of a violet colour, 
richly trimmed with antique lace, with mantles of 
ermine, and scarlet trains, but these were soon 
changed for garments of gold. The same round 
of ceremonies were performed as I related, on the 
festa of the annunciation. Two palm branches re- 
ceived the benediction of the Pope, after having pass- 
ed through a cloud of incense. The procession then 
began to move off, two and two, beginning with the 
lowest clerical monk ; and at last the Pope himself in 
his chair of state, under a crimson canopy, and borne 



THE ANTICHRIST. 213 

on the shoulders of four men. Great pomp and splen- 
dour marked this parade. The crowns and mitres of 
the bishops and patriarchs, white and crimson, glitter- 
ing with jewels, and set with precious stones; their 
long, rich dresses, the slow and uniform march of the 
procession, and the gay crowds surrounding, presented 
quite an imposing appearance."* 

And this is the vicar of Jesus Christ ! this the suc- 
cessor of the laborious and self-denying Peter ! One 
would think that the Pope much more resembles some 
image of the ancient Jupiter, than either Christ or his 
Apostle. But look at the worship rendered to the 
Pope on his throne ! He is adored as the personifi- 
cation of the Holy Trinity ! And this too, not by igno- 
nant fanatics, but by illustrious cardinals! Nor does it 
occur privately, or occasionally; but in the most pub- 
lic assemblies, indeed before the world ; and on all great 
and solemn occasions ! And is not this blasphemy ? 
What ! shall a mortal, a sinner, thus receive the wor- 
ship of Jehovah ? Does a man pretend to be the 
representation of the Trinity? AH this, however, 
but fulfils the extraordinary predictions of Paul, con- 
cerning this same wicked power: — "Who opposeth 
and exalteth himself above all that is called God, or 
that is worshipped." 

The acts of the pontificate are of the same blas- 
phemous character. Exalted as he is to the very 
acme of both temporal and spiritual jurisdiction, the 
Pope of Rome imagines himself to be a very god on 
earth. Bishops and kings are but his footstool, while 
even heaven and hell are locked or unlocked at his 
pleasure. The following are a few of the papal max- 
ims ascribed originally to Gregory VII. " The Ro- 
man Church is the only one that God has founded. 
The title of universal, belongs to the Roman pontiff 
alone. He alone can depose and absolve bishops. 
He has a right to depose emperors. All princes 
must kiss his feet. No chapter, no book can be re- 
puled canonical without his authority. His name is 

* Dr. Sturtevant. 
19* 



214 THE PAPACY PROVED TO BE 

the only one to be uttered in the churches. It is the 
only name in the world. He alone has the right to 
assume the attributes of empire."* And in the exer- 
cise of* these fearful prerogatives, see the Roman Pon- 
tiff, from his lofty balcony, pronouncing from year to 
year, the awful anathemas of the bull " In coena 
Domini." The following is one of these thundering 
curses: " We excommunicate and anathematize in the 
name of God Almighty, Father, Son and Holy Ghost, 
and by the authority of the blessed Apostles Peter and 
Paul, and by our own; all Hussites, Wickliffites, Lu- 
therans, Zuinglians, Calvinists, Huguenots, Anabap- 
tists, Trinitarians and apostates from the Christian 
faith, and all other heretics, by whatsoever name they 
are called, and of whatsoever sect they be; as also 
their adherents, receivers, favourers, and generally any 
defenders of them; together with all, who without our 
authority, as that of the apostolic see, knowingly read, 
keep, print, or in any wise, for any cause whatever, 
publicly or privately, on any pretext or colour, defend 
their books, containing heresy or treating of religion ; 
as also schismatics, and those who withdraw them- 
selves, or recede obstinately from the obedience of us, 
or of the bishop of Rome for the time being." 

An Apostle has said, " judge nothing before the 
time:" and again — "vengeance is mine, saith the 
Lord." Here, however, we see the Pope of Rome 
thundering his curses upon his enemies with a liberal 
hand; yea, "cursing, whom the Lord has not cursed." 
This, however, has been predicted of this blasphe- 
mous power. " And he opened his mouth in blas- 
phemy against God, to blaspheme his name, and his 
tabernacle, and them that dwell therein." 

Here, then, is the antitype of the beast which John 
saw rising out of the sea, " having seven heads and 
ten horns, and upon his horns ten crowns, and upon 
his heads, the names of blasphemy." Here is another 
deep and prophetic mark of the great Antichrist. 
The very chair of the Pope, his high pretensions, his 

* Court of Rome — Persecutions of Popery. 



THE ANTICHRIST. 215 

arrogance and pride, his anathemas and curses, the 
worship he requires from his subjects, and the false 
doctrines and rules, which in the name of God, and 
as God, he enforces upon men, all these things prove 
him to be the blaspheming king, of which Daniel and 
Paul, and John, severally speak ; all proclaim him 
Antichrist. 



21G THE TATACY PROVED TO BE 



CHAPTER VII. 



ANTICHRIST AN INNOVATOR. 

The introduction of changes in divine institutions and 
laws, is another prophetic feature in Antichrist. Tims 
Daniel predicts of him; " and he shall think to change 
times and laws" — mi pjw nwmh -qd^v The Seventy 
render the passage into Greek thus — xai vTtovor^n *ov 
aMouoaai, xcupovs xat io/xov$. The Vulgate translates it 
into the following Latin: " Et putabit mutare tem- 
pora et legem." The following is the English of the 
Do way Bible — " And he shall think himself able to 
change times and laws." Daniel vii. 26. 

The character of these times and laws is not only 
to be inferred from the context, but is distinctly taught 
us by the Apostle Paul. " He, as G©d, sitteth in the 
temple of God, showing himself that he is God." 
2 Thess. ii. 4. The meaning of this passage is, that 
Antichrist, arrogating to himself divine authority and 
honours, hesitates not to make those changes and alter- 
ations in the institutions of heaven, which God alone 
has the exclusive right either to establish or annul. 
Some of these changes are definitely expressed by the 
same Apostle — " forbidding to marry, and command- 
ing to abstain from meats, which God hath created to 
be received with thanksgiving of them which believe 
and know the truth." 1 Tim. iv. 3. These passages 
refer to Antichrist; and the latter teaches most clearly, 
who that Antichrist is. Who is it that forbids to 
marry? Who is it that commands a great variety of 
fasts and abstinences? It is the Church of Rome. 
While God has left both marrying and fasting as 
voluntary things to his people, and while the New 
Testament teaches that many of the Apostles, the 



THE ANTICHRIST. 217 

brethren of the Lord, and even Peter (1 Cor. ix. 4,) 
had wives, the Papacy dares to step in between God 
and the consciences of men, and to interpose its au- 
thority as absolute and imperative! The following 
are some among the many changes which the Papacy 
has introduced in divine ordinances and laws. We 
have already noticed its denial of the Scriptures as the 
sole rule of faith, its perversion of the doctrine of jus- 
tification by faith, its virtual subversion of the sole 
mediatorship of Christ, and its utter destruction of the 
Christian liberties of God's people; we now proceed 
to increase the catalogue of alterations in the divine 
economy and law, which this wicked power has 
made, during the lapse of past centuries. 

The Papacy has virtually abolished the obligation 
of the moral law. Not only is the second com- 
mandment made a part of the first, in the more 
systematic arrangement of doctrines in the Romish 
Church, and the tenth divided into two, to complete 
the number; but in their catechisms for the young, 
the second is entirely omitted!"' Their system too, of 
saint and image-worship, even where the literal law 
is retained, completely subverts its authority. The 
fourth commandment has shared a similar fate. True, 
it is retained verbally, but then its force and obliga- 
tion are entirely destroyed. The multiplication of 
other holy days by this church, has caused the Sab- 
bath as a divine institution, proportionably to sink in 
the estimation of all Catholic communities. Dens, in 
in his treatise on theology, on the fourth command- 
ment asks this question — " What is taught by this 
third (4th) precept in the new law?" The answer 
given is, " Principally these three things — 1. That 
certain specified days are to be kept holy. 2. That they 
are to be kept holy by external divine worship, by 
hearing masses. 3. That the same are to be kept holy 
by abstaining from servile labours." He next asks, 
" Which days are those appointed to be kept holy?" 
The answer is, * In the first place, are the Lord's 
days; next, festival days!" Here, saints' days and 

* See Appendix, Note D. 



218 THE PAPACY PROVED TO BE 

other set days appointed by the Church of Rome, are 
actually placed in the Decalogue as of Divine appoint- 
ment ! More than one hundred of these human Sab- 
baths are imposed upon the dupes of Rome, under 
the authority of Him who spake from Sinai, and who 
said, " Remember the Sabbath day to keep it holy." 
Hence the ever occurring interruptions to weekly la- 
bour in Catholic countries, hence the declension in na- 
tional prosperity of all those countries. God's economy 
has been abolished, and man's substituted. But this 
evil also operates against the sanctity of the weekly 
Sabbath. This day is put on a footing with the other 
holy days; it is devoted to plays and sports, by those 
who should be taught, "not to think their own 
thoughts, or to speak their own words on God's holy 
day." "As to hunting, says Dens, and fishing, unless 
accompanied with great noise or fatigue, they are law- 
ful recreations on the Lord's day! Many suppose that 
it is not unlawful to fish with a reed, hook, or small 
nets, for the purpose of recreation ; and they think the 
same of hunting on a small scale." — He also intro- 
duces two other authorities as advocating the selling 
of clothes, shoes, and other things, to servants and la- 
bourers, on the Sabbath, and represents it as doubtful 
whether painting is not lawful on that day ! If such 
be the teachings of sound Roman Catholic divines on 
the sanctity of the Sabbath, what shall be said of the 
practices of the people generally ? Hence in all Catho- 
lic countries, after morning mass, and certain external 
forms of worship, the Sabbath is spent as a day of re- 
creation and sport.* 

The fifth commandment has been set aside by the 
Papacy in all those numerous cases in which children 
have been compelled by the church to inform against 
heretical parents, and in which parents have been 
constrained to turn the accusers of their own off- 
spring. The following is the testimony of one who 
was born a Roman Catholic, and long continued 
stich.t "Every year there is publicly read (in Spain) 

* Sec Appendix, Note E. t Rev. Joseph Blanco White. 



THE ANTICHRIST. 219 

at church, a proclamation or bull from the Pope, com- 
manding parents to accuse their children, children 
their parents, husbands their wives, and wives their 
husbands, of .any words or actions against the Roman 
Catholic religion. They are told that whoever dis- 
obeys this command not only incurs damnation for his 
own soul, but is the cause of the same to those whom 
he wishes to spare. So that many have had for their 
accusers, their fathers and mothers, without knowing 
to whom they owed their sufferings under* the Inqui- 
sitors; for the name of the informer is kept a most 
profound secret, and the accused is tried without ever 
seeing the witnesses against him."* Here, then, 
according to papistical policy, the obligations of the 
fifth commandment are subverted by the tyrannical 
and interposed authority of the priesthood. 

It need scarcely be affirmed, here, what effects the 
imposition of celibacy upon the clergy is. likely to pro- 
duce in reference to the seventh commandment. When 
such celibacy is voluntary, there is but little danger; 
where, however, it is forced, there is always danger 
to the party upon whom it is thus laid. Even Christ 
said on this subject, " he that is able to receive it, let 
him receive it." Matt. xix. 12. The Apostle Paul 
also gives the following advice: — "to avoid fornica- 
tion, let every man have his own wife." 1 Cor. vii. 2. 
A single life, according to Scripture, should be volun- 
tary, wherever adopted. Every man, in this particu- 
lar, is to judge for himself. But the Church of Rome 
forces celibacy upon her priesthood. Can any one be- 
lieve, that this arbitrary law can extinguish the propen- 
sities of nature? or, that all who have professedly sub- 
mitted to it, have really led chaste and virtuous lives? 
Impossible! And if the seventh commandment be 
violated by the priesthood, is it likely that it can have 
its proper influence among all the multitudes who 
constitute the entire Catholic community? At any 
rate, any one can see, that the tendency of this rule is 
to subvert the pure morality of the church. 

* Preservative against Popery, p. 5. 



220 THE PAPACY PROVED TO BE 

The sixth and eighth commandments have both 
been trampled under foot by the Holy Inquisition. 
The great object of this court seems to be to enrich 
the church by murdering its enemies, or suspected 
friends. In Spain, this Holy Court directed its ener- 
gies at first, principally against the Jews. " In one 
year," says McCrie," five thousand Jews fell a sacri- 
fice to popular fury.*" These Jews were immensely 
rich, and their property became the possession of their 
malignant, persecutors. In the very year in which 
Luther made his appearance (1517), in Spain alone, 
there were 13,000 persons burnt alive, 8700 burnt in 
effigy, and 169,723 condemned to various penances.t 
Is it possible to imagine that a body of men, who can, 
on slight pretexts, accuse, condemn, and burn worthy 
and industrious citizens, and then take possession of 
their property, can have any regard for either the 
sixth or the eighth commandment? 

But this whole law is virtually abolished by the 
Tax-book of the Roman Chancery. Here crimes are 
reduced to a regular scale of pecuniary valuation. Of 
course, the idea that a transgressor has of the charac- 
ter of his sin, is the amount of money he has to pay 
for its pardon. The following are a few items from 
this Tax-Book: " Robbing a church, $2.50. Perjury, 
forgery, and lying, $2. Robbery, $3. Burning a 
house, $2.75. Eating meat in Lent, $2.75. Killing 
a layman, $1.75. Striking a priest, $2.75. Procuring 
abortion, $1.50. Priest to keep a concubine, $2.25. 
Ravishing a virgin, $2. Murder of father, mother, 
brother, sister or wife, $2.50. Marrying on a forbid- 
den day, $10. All incest, rapes, adultery, and forni- 
cation, committed by a priest, with the joint pardon 
of the other parties concerned, $10. Absolution of 
all crimes together, $12. "J According to this scale 
of the Roman Chancery, not only are human laws 
made equal, and even superior to the divine, but 
crimes the most atrocious are represented as venial ; a 

* Reformation in Spain, 71. I Text-Book of Popery, p. 263. 

t Idem. p. 83. 



THE ANTICHRIST. 221 

few dollars and cents cancel the account, and turn 
the transgressor forth to commit new depredations 
upon the law of God, and upon human society! Thus 
does the Papacy virtually abolish and set aside the 
moral law itself. 

2. We notice next the interference of the Papacy 
with marriage; an institution appointed directly by 
God, older than any other, and one which lies at the 
basis of society, and which is essential to the purity 
of any community whatever. Every reader of church 
history will perceive an early tendency in the church 
to discountenance marriage in her clergy. «, This ten- 
dency was farther increased by the monastic life. It 
was afterwards converted into an ecclesiastical law, 
and marriage in a priest was considered a more hein- 
ous crime, than adultery in a layman. 

That such an unnatural statute has no countenance 
in Scripture, is certain. God himself has said, "It is 
not good for man to be alone." Gen. ii. IS. Even 
the high-priest among the Jews was expected to 
marry, "and he shall take a wife in her virginity." 
Lev. xxi. 13. The Apostle Paul also says, "a bishop 
must be the husband of one wife." 1 Tim. iii. 2. It 
is also manifest that Peter and several of the Apostles 
were married men. 1 Cor. ix. 4. True, Christ and 
Paul intimate, that under given circumstances it would 
be better for ministers not to marry. Neither, how- 
ever, makes any law on the subject ; but leaves it to the 
choice of ministers themselves ; the Papacy, however, 
" forbids to marry." 

Pope Gregory VII. assembled an ecclesiastical coun- 
cil at Rome, in the year 1074. In this council "it was 
decreed," says Mosheim, "that the sacerdotal orders 
should abstain from marriage; and that such of them 
as had already wives or concubines, should imme- 
diately dismiss them, or quit the priestly office. These 
decrees were accompanied with circular letters, written 
by the pontiff to all European bishops, enjoining the 
strictest obedience to this solemn council, under the 
severest penalties." — " No sooner was the law con- 
cerning the celibacy of the clergy published," remarks 

20 



222 THE PAPACY PROVED TO BE 

the same historian, "than the priests in the several pro- 
vinces of Europe, who lived in the bonds of marriage 
with lawful wives, complained loudly of the severity 
of this council, and excited the most dreadful tumults 
in the greatest part of the European provinces. Many 
of these ecclesiastics chose rather to abandon their 
spiritual dignities, and to quit their benefices, that they 
might cleave to their wives." He also remarks: 
" The proceedings of Gregory appeared to the wiser 
part, even of those who approved of the celibacy of 
the clergy, unjust and criminal in two respects: first, 
in that hisyseverity fell indiscriminately and with equal 
fury upon the virtuous husband and the licentious 
rake. Secondly, that instead of chastising the mar- 
ried priests with wisdom and moderation, he gave 
them over to the civil magistrate, to be punished as 
disobedient and unworthy subjects, with the loss of 
their substance, and with the most shocking marks of 
undeserved infamy and disgrace!!"* How powerless 
must have fallen upon the ear of such a Pope, the 
words of Christ — "Whom God hath joined together, 
let not man put asunder." Matt. xix. 6. 

Here then we see the Papacy, true to the prophecy 
concerning it, but in direct violation of the laws of 
God and of society, among a large class of persons, 
annulling an institution, of which it is said, "mar- 
riage is honourable in all." The object of such a law 
is evident enough — it is to create the tools of papal 
power. By destroying all conjugal ties in her priest- 
hood, by withering in the heart all domestic loves and 
affections, Rome seeks to ally to the chair of St. Peter, 
a vast number of willing minions, who will go at her 
bidding, and who shall seek in despite of all opposi- 
tion, to establish her dominion over the nations of the 
earth. While, however, she thus seeks to increase her 
authority, she but exhibits her real character, and de- 
monstrates to the world, that she is the Antichrist, 
predicted in the Holy Scriptures. 

It has already been shown, in speaking of the 

* Century xi. Part ii. Sec. ii. 



THE ANTICHRIST. 223 

apostasy of Rome, how the gospel, as a system of 
grace and salvation, has been corrupted by the Papacy. 
Rome has also perverted and changed every institu- 
tion and ordinance connected with the gospel. 

3. She has changed and corrupted the sacraments 
of the new dispensation. Any reader of the New 
Testament will readily perceive, that Christ appointed 
but two such sacraments, Baptism, and the Lord's Sup- 
per. Rome, however, has ordained seven — Baptism, 
Confirmation, the Eucharist, Penance, Extreme Unc- 
tion, Orders, and Matrimony. The authority for such 
sacraments is thus expressed by Dens: " The primary 
reason of this, is the will of Christ, as made known by 
divine tradition ! This number of seven is also insin- 
uated in various passages of Scripture. Thus, Prov. 
ix. 1, it is said, ' Wisdom, which is Christ, has built 
a house for herself, that is the church, and she hath 
hewn out seven pillars/ doubtless the seven sacra- 
ments, which, like so many pillars sustain the church! 
So in like manner, (Exod. xxv.,) by the seven lamps, 
which were on one candlestick, this is implied : for 
there are seven sacraments, just so many as there are 
lamps, which illumine the church."* Such is the 
miserable foundation on which Rome rests her doc- 
trine of seven sacraments ! 

But she has changed the design and character of a 
sacrament. The sacraments of the New Testament 
are but the external signs and seals of internal and 
spiritual grace. Rome, however, makes them the ma- 
terial causes of grace. The council of Florence uses 
the following language: "These our sacraments both 
contain and confer grace, upon such as worthily re- 
ceive them." The council of Trent speaks in a simi- 
lar manner — " If any one shall say, that grace is not 
conferred by the sacraments of the new law them- 
selves by their own power — (per ipsa novas legis Sa- 
cramenta exopereoperato non conferri gratiam) — but 
that mere belief of the divine promise is sufficient to 
obtain grace; let him be accursed."! Dens explains 

* Dcns's Thcol. ch. xxxiv. t Dc Sucramentis in gencrc. 



224 THE PAPACY PROVED TO BE 

the mode in which grace is conferred by these sacra- 
ments. " Sacraments act in the manner of natural 
agents, whose effect is more or less, according to the 
greater or less capacity or disposition of the subject: 
which disposition still has no efficiency; as it is plain 
in fire, which burns dry wood more effectually than 
green, although the dryness is merely the remover of 
a hindrance, or an indispensable requisite, and not the 
efficient cause of combustion."* Here, it is distinctly 
stated, that upon the same principle that fire burns 
wood, sacraments confer grace ! Grace is inherent in 
the sacrament; consequently, the application of the 
sacrament to the subject, as naturally sanctifies, as the 
application of fire to wood burns ! Hence the same 
author says: "The power of regeneration is attributed 
not less to the water, than to the Holy Ghost ! !t 

From the view thus taken by Rome, of the design 
of a sacrament, it is not wonderful that she considers 
the administration of her sacraments as essential to 
salvation. When his Jewish brethren placed the 
same false view upon circumcision, the Apostle to the 
gentiles exclaimed: "Circumcision is nothing, and un- 
circumcision is nothing, but the keeping of the com- 
mandments of God." 1 Cor. vii. 19. And when this 
view began to be taken also by Christians, of baptism, 
the same Apostle said : " I thank God, that I baptized 
none of you, but Crispus and Gaius." 1 Cor. i. 14. 
The plain and constant teaching of the New Testament 
is, that men are saved "by grace," and that the gift 
of this grace is not dependent upon human work or 
merit in any sense whatever. " The wind bloweth 
where it listeth," says Christ; and believers are said 
to be born, " not of blood, nor of the will of the flesh, 
nor of the will of man, but of God." John iii. and i. 
Rome, however, places the gift of grace in the hands 
of her priesthood, and not in the hands of a sovereign 
God. Nor is this all; the administration of her sacra- 
ments must be accompanied with the intention of the 
priest, otherwise the sacrament itself becomes ineffica- 

* Theol. ch. xxxiv. + Ibidem. 



THE ANTICHRIST. 225 

eious. " The intention in the minister/' says Dens, 
"consists in an act of his will, by which he wills the 
external performance of the sacraments, with the in- 
tention of doing what the church does." And Trent 
has decreed — " If any one shall say that the intention 
is not required in ministers, when they perform and 
confer sacraments, at least of doing what the church 
does, let him be accursed."* This of course places 
salvation in the intention of a priest. Who can as- 
certain that intention? Who, but God, can read the 
heart of a Catholic priest? How then can a commu- 
nicant have any evidence of pardon, but the word of 
the priest ? And yet this sort of sacrament is essential 
to salvation! "The effect of this sacrament," (bap- 
tism,) says the Council of Florence, " is the remission 
of all original and actual guilt; also, of all punishment 
which is due for that guilt." Trent decrees, that, 
"Whosoever shall say that baptism is optional, that is, 
not necessary to salvation, let him be accursed."t 
Hence the practice of this church, to allow mid wives 
and others to baptize children in cases of emergency. 
Hence the directions given about baptizing children 
in the womb, and of opening mothers, who die in 
child-birth, in order to baptize the living offspring! 
Hence, too, that heathenish practice of excluding from 
consecrated burying places, not only heretics and 
others, but the children of Roman Catholic parents, 
provided they die before baptism can be adminis- 
tered! x 

The same necessity is held as to the other sacra- 
ments. "Whether confirmation," says Dens, " is ne- 
cessary to salvation, is a disputed point; but the more 
probable opinion is the affirmative. "§ It is rather 
wonderful that an infallible church should be held in 
doubt as to a matter of this kind. As to the necessity 
of the eucharist, however, there is no doubt. "While 
the other sacraments," say the Decrees of Trent, 
" then first possess the power of sanctifying, when they 

* Dens' Theol., chap, xxxiv. + Dens' Thcol. ibidem. 

X Dens, ibidem. § Dens, cli. xxxvi. 

20* 



226 THE PAPACY PROVED TO BE 

are used by any one, the very Author of sanctity is in 
the eucharist before it is used."* This sacrament, 
thus changed into Christ himself, " is not," says the 
Roman Catholic catechism, "like bread and wine, 
changed into our substance, but in some measure 
changes us into its own nature." The same catechism 
affirms, that " it is an antidote against the contagion 
of sin;" and that "invigorated by the strengthening 
influence of this heavenly food, the recipient at death 
wings his way to the mansions of everlasting glory 
and never-ending bliss. "t " The sin of its omission," 
says Dens, " is mortal. "J 

The same necessity is placed upon penance and ex- 
treme unction. "Whosoever shall deny," says the 
Council of Florence, "that sacramental confession is 
necessary to salvation, let him be accursed. "§ "Who- 
soever," says the same Council, "shall say that the 
sacred anointing of the sick does not confer grace, nor 
remit sins, nor raise up the sick, but that it has now 
ceased, let him be accursed." || Thus, these Romish 
sacraments are considered, all of them, and in every 
case, essential to salvation ; a position contrary to Scrip- 
ture, and which has no authority but the word of Rome. 

The corruption which Rome has introduced into 
the simple, but significant ceremony of the Lord's 
Supper, deserves particular attention. Any plain and 
honest reader of the New Testament, must perceive 
at once, that the object of the Lord's' Supper was to 
erect in the Church a memorial of that greatest of all 
events, the death of Christ upon the cross. That, as 
the feast of the passover was a memorial of the de- 
liverance of the Israelites from the bondage of Egypt, 
when the first-born were slain, so this institution was 
designed to be a perpetual memento, or commemora- 
tive ordinance, pointing to Calvary and Christ. This 
simple view of the subject, however, has not suited 
the genius of Rome. To magnify her priesthood, (for 
this is the object.) she has converted it into something" 

* Text Book, 163. t Idem. t Chap, xxxviii. 

§ Dens, chap, xxxix. || Dens, chap. xli. 



THE ANTICHRIST. 227 

very different, and given to her priests a power in this 
ordinance, which is actually higher, so far as we 
know, than that possessed by God himself; certainly, 
a power so absurd that he never employed it. This 
power is, the conversion of the whole substance of the 
bread into the literal body of Christ, and of the whole 
substance of the wine into the literal blood of Christ; 
the accidents, that is, the shape, colour, taste, &c, of 
the bread and wine remaining; not however inhering 
in their own substance, but in the substance of the 
body and blood of Christ! — "Whosoever shall deny," 
is the doctrine of Trent, "that in the most holy sacra- 
ment of the eucharist, there are truly, really, and sub- 
stantially contained the body and blood of our Lord 
Jesus Christ, together with his soul and divinity, and 
consequently Christ entire; but shall affirm that he 
is present therein only in a sign or figure, or by his 
power, let him be accursed." — "Whosoever shall deny 
that Christ entire, (totum Christum,) is contained in 
the venerable sacrament, under each species (sub una- 
quaque specie,) and under every part of each species, 
(et sub singulis cujusque speciei partibus,) when they 
are separated, (separatione facta,) let him be accur- 
sed."* This is plain; it was designed to be plain. 
The whole Christ, the Son of God, the Saviour of 
men, of whom it is said, "let all the angels of God 
worship him;" this glorious personage is actually con- 
verted by the w'ords of a Roman priest, into the form 
and appearance of bread and wine ! " Credat Judaeus 
Apella, non ego." Nor does the priest himself really 
believe it; for if poison be introduced into the wine, 
he will refuse to drink it.t 

The first effect of this monstrous dogma, is what is 
called the adoration of the host, that is, the worship 
of the consecrated and transubstantiated bread and 
wine : " Whosoever shall affirm, that Christ the only 
begotten Son of God is not to be adored in the holy 
Eucharist with the external signs of that worship 

* De sacro-sancto eucharistiee Sacramento, 
f Dens' Thcol. xxxix. * 



228 THE PAPACY PROVED TO BE 

which is due to God, (cultu latriae) and, therefore, 
that the Eucharist is not to be honoured with extraor- 
dinary festive celebration, nor solemnly carried about 
in processions, nor publicly presented to the people 
for their adoration, (populo proponendum ut adoretur,) 
and that those who worship the same are idolaters; 
let him be accursed."* Here, a God is not only 
made out of bread and wine, but actually received 
and worshipped as such ! 

Nor is this all — the wheaten and vinous Christ is 
next converted into a sacrifice, and offered by the 
blaspheming priest, as an atonement for the sins of 
the living and the dead! "Whoever shall affirm, that 
a true and proper sacrifice (verum et proprium sacri- 
ficinm) is not offered to God in the mass; or, that the 
offering is nothing else than giving Christ to us to 
eat; let him be accursed." — "Whosoever shall affirm, 
that the sacrifice of the mass is only a service of praise 
and thanksgiving, or a bare commemoration of the 
sacrifice made on the cross, and not a propitiatory 
offering; (non autem propitiatorium) or, that it only 
benefits him who receives it, and ought not to be 
offered for the living and the dead, (pro vivis et 
defunctis,) for sins, punishments, satisfactions, and 
other necessities, (pro peccatis, poBnis, satisfactionibus, 
et aliis necessitatibus,) let him be accursed. "t On 
the same subject, Dens teaches that, " The sacrifice 
on the cross is altogether the same as to substance 
with the sacrifice of the mass ; because the priest in 
both instances is the same! and the victim, Christ the 
Lord is the same !" Again he says, " Next to Christ, 
every priest legitimately ordained, is the true and 
proper minister of the sacrifice, because they only can 
perform this sacrifice, who have received supernatu- 
ral power for this purpose." Again he says: "The 
value of the mass is infinite:" and again, "The mass 
is infallibly efficacious." "It is proper," he says, "to 
receive pay for the celebration of the mass." " Bap- 
tized heretics, he continues, are entirely excluded from 

* Decrees of Trent, ibidem. t De sacrificio missce. 



THE ANTICHRIST. 229 

all the direct benefits of the sacrifice of the mass." 
Still, however, " It is certain that the sacrifice of the 
mass, is infallibly of advantage to souls in purgatory, 
for the remission of the punishments remaining from 
guilt, at least as to a part." 

Thus is the simple and sublime ordinance of the 
Holy Supper, converted from a purely commemora- 
tive ordinance, from being the means of cherishing the 
believer's faith in Christ, into a ceremony of super- 
stition, absurdity and idolatry. Well might Christ 
say of such, " Ye blind guides, which strain at a gnat 
and swallow a camel." Matt, xxiii. 24. 

4. Upon all the changes which Rome has introduced 
into the church and kingdom of God, it is not neces- 
sary to dwell. Suffice it to say, that every doctrine, 
every ordinance, every institution, every mode of 
worship, every thing, has undergone, in one form or 
another, some change in passing through the hands 
of omnipotent Rome. The church has become a 
temporal kingdom, the ministry not only a priest- 
hood, but a set of earthly princes ; the Bible, not a 
revelation from God to man, but a revelation from 
the priest to man ; baptism, not an obligation to 
Christ, but an obligation to the church ; confession to 
man, has taken the place of confession to God; obedi- 
ence is no longer the evidence of faith, but the meri- 
torious cause of salvation. Purgatory has been in- 
vented to terrify the credulous; and contributions and 
fasts, instead of being left voluntary to individual 
believers, are matters of ecclesiastical law, and. of 
positive requirement. A system of tyranny has been 
erected on the ruins of freedom ; and error and 
superstition have risen up in the place of truth and 
simplicity. If Peter or Paul were sent back from 
the world of glory, to contemplate the church of 
Rome; and if they were told, that the Roman church 
was held as the model of the system, which they 
originally advocated, these holy men would scarcely 
recognize a principle or a thing in all Romanism, 
identical with the church and the Christianity which 
they left in the world. Yea, Paul would see his 



230 THE PAPACY PROVED TO BE 

"man of sin," in all the perfection of maturity, in 
the awful spectacle presented before him, and mis- 
named The Church. Thus has Rome, lifting her hand 
higher than that of the Almighty, and speaking with 
a voice more terrific than that of the Holy One, dared 
to pull down what God has erected, and to erect what 
God has forbidden. In all this, however, she demon- 
strates her true character, proves herself to be Anti- 
christ, and awakens in the bosom of the true believer 
the hope, that her destruction is advancing, and that 
" according as she hath glorified herself, so much tor- 
ment and sorrow" will an avenging God give her. 



THE ANTICHRIST. 231 



CHAPTER VIII. 



ANTICHRIST A PERSECUTOR. 



Another mark of Antichrist, furnished in the Scrip- 
tures, is his persecuting spirit. " I beheld," says 
Daniel, " and the same horn made war with the 
saints, and prevailed against them." Dan. vii. 21. 
The same is expressed by John — "And it was given 
unto him to make war with the saints and to over- 
come them." Rev. xiii. 7.. But John is yet more ex- 
plicit: "And I saw the woman drunken with the 
blood of the saints; and with the blood of the martyrs 
of Jesus." Rev. xvii. 6. Again, "In her was found 
the blood of prophets, and of saints, and of all that 
were slain upon the earth." Rev. xviii. 24. 

Persecution refers to those civil and temporal pun- 
ishments which are inflicted upon men for opinion's 
sake. That such punishments were employed among 
the ancient Israelites, especially in relation to idolatry, 
is certain. Deut. xiii. xvii. and xviii. Was it designed 
by Christ, that they should also be used in the propa- 
gation of the Christian faith? Certainly not. 

1. He has prescribed a different punishment for the 
rejecters of his gospel. "He that believeth not shall 
be damned." Mark xvi. 16. Eternal perdition is here 
denounced upon all who receive not Christ, after they 
shall have heard his gospel. Nor is this sentence to 
be executed by the minister; but simply proclaimed 
by him. Now if this is the punishment to be de- 
nounced against the rejecters of Christ's gospel, the 
substitution of temporal or civil penalties is both in- 
appropriate and unlawful. Error is better removed 



232 THE PAPACY PROVED TO BE 

by argument, and fear excited by the threatened ven- 
geance of the Lord. 

2. Christ instituted no union between church and 
state. For the most part, persecution has been the 
offspring of the union here alluded to. Ecclesiastical 
censure has been enforced by the civil magistrate. 
The doctrine of Jesus, however, on this subject is, 
"My kingdom is not of this world; if my kingdom 
were of this world, then would my servants fight; but 
now is my kingdom not from hence." Here all con- 
nexion between church and state is expressly denied; 
and consequently persecution, as growing out of that 
connexion. 

3. The practice, too, both of Christ and his Apos- 
tles, utterly condemns all such methods of promoting 
the truth. When twelve legions of angels were ready 
at the call of Christ to execute vengeance upon his 
cruciflers, he invoked not their assistance. Matt. xxvi. 
53. And when John and James desired permission 
to call down fire from heaven upon a certain Samari- 
tan village, the only response their Master gave them 
was, in the language of rebuke, " Ye know not what 
manner of spirit ye are of; for the Son of Man is not 
come to destroy men's lives, but to save them." Luke 
ix. 55. The Apostle Paul also asserts, " The weapons 
of our warfare are not carnal, but mighty through 
God." 1 Cor. x. 4. The rule, too, which he prescribes 
to Timothy, in all such cases, is of similar import. 
" The servant of the Lord must not strive, but be gen- 
tle unto all men, apt to teach, patient, in meekness 
instructing those that oppose themselves; if God, per- 
ad venture, will give them repentance to the acknow- 
ledging of the truth." 2 Tim. ii. 24, 25. It is true, 
that daring offenders were excluded from the commu- 
nion of the church; and being so excluded, they were 
said to be "delivered unto Satan," 1 Tim. i. 20; or, 
" delivered unto Satan for the destruction of the flesh;" 
1 Cor. v. 5; but the church proceeded no farther. Ex- 
clusion from her communion was her ultima poena; 
the rest she left in the hands of God. It is true, that 
in that age of miracles, the sentence of the Apostles 



THE ANTICHRIST. 233 

was sometimes followed by divine and miraculous 
interposition, as in the cases of Ananias and Sapphira ; 
but there were no physical punishments inflicted either 
by the church or the civil power. No such case can 
be found. If, then, Christ and his Apostles are to 
govern the Christian church, persecution, especially 
persecution followed by civil and executive punish- 
ments, so far from being agreeable to Christianity, is 
in direct violation both of its letter and spirit. Hence, 
during the first three centuries no such persecution 
existed in the Christian church. Christians then were 
persecuted, but did not persecute. 

No sooner, however, was the unnatural alliance 
formed of church and state, than persecution began. 
'•' The administration of the church was divided," 
says Mosheim, " by Constantine himself, into an ex- 
ternal and internal inspection. The latter was com- 
mitted to bishops and councils; the former the em- 
peror assumed to himself."* Here the evil began. 
Church power being placed in the hands, or rather 
assumed by the hands of a civil officer, was exercised 
as all other civil prerogatives; and the emperor soon 
began to punish heretics as he would rebels and in- 
surgents. " Two monstrous errors," says Mosheim, 
" were almost universally adopted in this century; 
first, that it was an act of virtue to deceive and 
lie, when by that means the interests of the church 
might be promoted; and second, that errors in reli- 
gion, when maintained and adhered to, after proper 
admonition, were punishable with civil penalties and 
corporal tortures. "t These are truly a monstrous 
pair of twins; and if such was the first offspring of 
the connexion between church and state, is it won- 
derful, that bloodier and more dreadful things have 
resulted from this unnatural alliance? 

The Donatists were the first to realize the effects of 
this civil administration of church affairs. The Nu- 
midians, and Donatus at their head, opposed the con- 
secration of Ccecilianus as bishop of Carthage. For 

* Century iv. t Cent, iv., chap. iii. 

21 



234 THE PAPACY PROVED TO BE 

this they were opposed by the rest of the church, and 
ultimately by Constantine. And so far did the latter 
carry his opposition, that he not only deprived the 
Donatists of their churches, and sent their leaders into 
banishment, but actually put many of them to death! 
Here we have the lamentable example of a Christian 
prince, yea, the first Christian prince, putting his own 
Christian subjects to death for matters of conscience 
and religion! Nor did matters assume a quiet aspect 
until the battle of Bagnia, under the reign of Constans, 
gave victory, the victory of the sword, to the imperial 
troops. 

In the year 357, when the contest about Arianism 
was raging throughout the Roman empire, this same 
civil power in the administration of church affairs, in- 
terfered with the liberty of conscience in the Roman 
pontiff himself. Liberius was compelled by Constan- 
tius to embrace the Arian heresy.* Here, then, we 
see an instance in which the civil ruler makes the 
creed of one of the predecessors of those illustrious 
popes, who afterwards made emperors hold their stir- 
rups, and bow in their presence. So generally did 
the sentiment prevail in this and the following cen- 
tury, that religious errors were to be removed by the 
authority of the state, that even Augustine coolly and 
deliberately advocates it. The following is his lan- 
guage: "If you suppose we ought to be moved be- 
cause so many thousands die in this way, how much 
consolation do you suppose we ought to have, because 
far and incomparably more thousands are freed from 
such great madness of the Donatist party, where not 
only the error of the nefarious division, but even mad- 
ness itself was the law."t 

The same principle which began to produce such 
pernicious effects in the Roman empire, diffused itself 
also among those northern nations which subverted 
that empire. The kings of the Vandals," says Mos- 
heim, "particularly Genseric, and Huneric his son, 
pulled down the churches of those Christians who ac- 

* Mosheim, i. 329. t Contra Gaudentium, Ep. i. 



THE ANTICHRIST. 235 

knowledged the divinity of Christ, sent their bishops 
into exile, and maimed and tormented in various ways 
such as were nobly firm and inflexible in the profes- 
sion of their faith. They, however, declared that in 
using these severe and violent methods, they were au- 
thorized by the example of the emperors, who had 
enacted laws of the same rigorous nature against the 
Donatists, the Arians and other sects, who differed in 
opinion from the Christians of Constantinople."* 
Charlemagne, too, in the eighth century, did not hesi- 
tate to wage a most determined war against the Sax- 
ons, principally with the design of converting them to 
Christianity. 

Such where some of the early fruits of the perni- 
cious principle, introduced under the reign of Con- 
stantino. Religion and the sword, the bishop and the 
sovereign, went hand in hand; and when piety could 
not attract, or argument convince, power was made to 
determine the controversy. No wonder that slavery 
was the result; and that Europe for centuries was 
made to exhibit the humiliating spectacle of enslaved 
millions, under the tyrannical rule of domineering and 
despotic ecclesiastics. 

It was left, however, for Rome, the Babylon of the 
middle ages, and the seeds of whose existence had 
been sowing for centuries — it was left for Rome to 
finish the tragedy, and to show to the world the cruel- 
ty of man to man, when bigotry rules in his bosom, 
and charity has forsaken his heart, and the sword 
stands ready at his bidding. Other powers may have 
slain the saints, but Rome alone " has been drunk 
with their blood." It is this awful spectacle that 
we now proceed to unveil. 

It may not be improper here to remark, that per- 
secution, so far from being a mere accident upon the 
Romish system, is the direct result of the system it- 
self. If Jesus Christ is "Lord of lords," and the 
Pope is his vicegerent on earth; if the spiritual pow- 
er is either superior to the temporal, or in necessary 

* Century v., chap. v. 



236 THE PAPACY PROVED TO BE 

union with it; if the Pope is the infallible interpreter 
of the word of God, and all men are bound to adopt 
his interpretations; if submission and not liberty is the 
duty of Christians; and if there is no salvation but in 
the Romish church — if these premises are admitted, 
then is persecution not only a result of Romanism, but 
a necessary result: it is the duty of the church to per- 
secute; it would be unkind and disloyal to act other- 
wise. 

It is sometimes alleged, that other Christian bodies 
besides Romanists, have persecuted. This is true. 
But these persecutions, few in number, and feeble for 
the most part in their effects, have been excrescences 
upon such Christian bodies. They have been their 
deformities, not their glories — their injury, not their 
advancement. The fundamental principles of Pro- 
testant Christianity are, that the Bible is the only in- 
fallible rule of faith, and that in examining the Scrip- 
tures and forming his conclusions, every man must be 
left to his own conscience. True, any particular body 
of men who substantially agree in these conclusions, 
may adopt the same symbol of faith, and may, if they 
deem it necessary, refuse communion with others, 
whom they may consider as putting an interpretation 
upon the word of God, radically erroneous and essen- 
tially different from their own. But here, save as to 
argument and moral influence, the matter ends; the 
former having no more right to force the latter to their 
conclusions, than the latter have to force the former to 
theirs. This leads of course to a separation between 
the two bodies; not, however, to a religious war, 
where the sword is made the umpire of Christian faith. 
It produces, if you please, sects, not however crusades. 
It distributes the Christian Church into social combi- 
nations, formed upon the voluntary principle; it does 
not, however, drench Christian soil with Christian 
blood. 

That this system, admitting as it does, of so many 
external varieties, is better, far better than the oppo- 
site one, no thinking man can deny. It places not 
only religion, but human nature itself upon the right 



THE ANTICHRIST. 237 

basis. The acceptance of the gospel here, is what it 
always must be to be real, voluntary ; and no one man, 
or set of men, are here allowed to lord it over others. 
We proceed, however, to consider the development of 
the contrary system — the system of oneness and of 
absolutism. 

It will not be amiss to notice here the war of the 
Holy Crusades, as involving the general principle of 
persecution. In the latter part of the eleventh cen- 
tury, the Turks had taken possession of Jerusalem, 
and subjected Christian pilgrims to various oppres- 
sions. To repel these bitter enemies to Christians, 
Peter, a native of Amiens in France, and usually call- 
ed the Hermit, aroused all Europe to engage in a 
holy war. Pope Urban the Second gave the scheme 
his most earnest support; the Council of Clermont de- 
creed it. These crusades, therefore, had their origin 
in the church. Indeed, the Pope granted indulgences 
and dispensations to those who would engage in this 
enterprise. Of these crusades there were seven. Mil- 
lions of lives were lost by them; the resources of na- 
tions were exhausted, and the greatest evils followed 
in their train. To justify them upon Christian princi- 
ples is impossible. When Peter drew his sword in 
defence of his Master, the reply of that master was, 
"Put up again thy sword into his place; for all they 
that take the sword shall perish with the sword." 
Matt. xxvi. 52. If then, it was not lawful to defend 
Christ himself with the sword, it certainly was not 
lawful to defend his sepulchre with the sword. 

To understand however, in what spirit these mis- 
called holy wars were carried on, let us notice the 
conduct of the crusaders, upon the first conquest of 
Jerusalem. " On a Friday," says Gibbon, "at three in 
the afternoon, the day and hour of the passion, God- 
frey of Bouillon, stood victorious on the walls of Je- 
rusalem. A bloody sacrifice was offered by these 
mistaken votaries to the God of the Christians: resist- 
ance might provoke, but neither age nor sex could 
mollify their implacable rage ; they indulged them- 
selves three days in a promiscuous massacre. After 

21* 



23S THE PAPACY PROVED TO BE 

seventy thousand Moslems had been put to the sword, 
and the harmless Jews had been burnt in their syna- 
gogues, they could still reserve a multitude of captives 
whom interest or lassitude persuaded them to spare. 
Of these savage heroes of the cross, Tancred alone 
betrayed some sentiments of compassion. The holy 
sepulchre was now free; and the bloody victors pre- 
pared to accomplish their vow. Bareheaded and bare- 
foot, with contrite hearts, and an humble posture, they 
ascended the hill of Calvary, amidst the loud anthems 
of the clergy ; kissed the stone which had covered 
the Saviour of the world, and bedewed with tears 
of joy and penitence the monument of their redemp- 
tion.''* 

Can any one imagine, that the Apostles Paul and 
Peter would have promoted, as Pope Urban did, an 
enterprise of this kind ? Can any one suppose, that 
Timothy, or Titus, or Luke, would have preached as 
the Hermit did, a war of such exterminating ven- 
geance against the enemies of Christianity? Can any 
one conceive, that the primitive church would have 
mixed in a scene of blood like this, with anthems and 
praises? Is it even possible to suppose that the Prince 
of peace, the author and founder of the Christian sys- 
tem, could sanction such conduct in his professed dis- 
ciples? By no means; darkness is not more unlike 
light, than such bloody wars are unlike the gospel of 
the Son of God. 

This spirit of persecution, however, in the papal 
church, did not confine itself to Turks and Moslems, 
and to the rescue merely of the holy sepulchre. Pro- 
fessing Christians were also made to feel its severity. 

In the middle ages, there lived in the south of 
France, a people distinguished for their civilization, 
refinement and elegant language. The Catholic priest- 
hood in this country was at the time exceedingly cor- 
rupt and ignorant. So much was this the case, that 
no situation in life was considered meaner than that 
of a priest. No wonder then, that a purer faith should 

* Rome, chap, lviii. 



THE ANTICHRIST. 239 

be acceptable to the inhabitants of Languedoc, Pro- 
vence, and Catalonia. This faith was preached among 
them, by a people usually called Albigenses. These 
Albigenses, who derived their name from Albigeois, a 
district in France, of which the town Albi was the 
capital, were a set of dissentients from the Church of 
Rome. " They considered," says Shoberl, "the Scrip- 
tures as the only source of faith and religion, without 
regard to the authority of the Fathers and of tradi- 
tion. They held the entire faith according to the 
doctrines of the Apostles' creed. They rejected all 
the external rites of the dominant church, excepting 
baptism and the Lord's supper — as temples, vestures, 
images, crosses, the worship of holy relics, and the 
rest of the sacraments. They rejected purgatory, and 
masses and prayers for the dead. They admitted no 
indulgences, or confessions of sin, with any of their 
consequences. They denied the corporeal presence of 
Christ in the sacrament. They held that monasticism 
was a putrid carcase, and vows the invention of men, 
and that the marriage of the clergy was lawful and 
necessary. Finally, they declared the Roman Church 
to be the whore of Babylon, refused obedience to the 
Pope and the bishops, and denied that the former had 
any authority over other churches, or the power of 
either the civil or the ecclesiastical sword."* 

As to their lives, the Albigenses were above re- 
proach. Even their enemies admitted, that "they ob- 
served irreproachable chastity, that in their zeal for 
truth, they never on any occasion resorted to a lie ; 
and that such was their charity, that they were always 
ready to sacrifice themselves for others." t When 
their Catholic neighbours were exhorted by the mis- 
sionaries of Pope Innocent, to expel and exterminate 
them, their reply was, " We cannot, we have been 
brought up with them ; we have relations among 
them; and we see what virtuous lives they lead." 

It was to this class of heretics, that Pope Innocent 
III. turned his sacerdotal attention. At first he sent 

* Persecutions of Popery, p. 20. t Ibidem. 



240 THE PAPACY PROVED TO BE 

missionaries among them. Finding this measure too 
tardy and ineffectual, he next published a bull, re- 
quiring their princes and sovereigns to persecute them. 
These princes and sovereigns being rather tardy in 
executing such a bloody edict upon their own subjects, 
the Pope next excommunicates the princes, releases 
their subjects from allegiance to them, and even pro- 
ceeded so far as to call for a general crusade against 
both princes and people. To induce other European 
powers and Christians to enter upon so bloody an 
enterprise, he publishes plenary indulgences to all sol- 
diers and others, who Would engage in this war, and 
offers to the princes of other countries, the vanquished, 
territories of these heretical princes. Such offers com- 
ing from such a source, were not likely to be despised. 
Consequently, in the early part of the thirteenth cen- 
tury, a general crusade was raised against the Count 
of Thoulouse, the Viscount of Beziers, Alby and Car- 
cassonne, and the other princes, who had not, in every 
iota, complied with the bull of Pope Innocent. The 
Abbot of Citeaux, who was the Pope's Legate, was 
placed at the head of the crusade. The number of 
these crusaders is variously estimated from 50,000 
to 500,000. They were actuated with the greatest 
fanaticism ; and spread ruin and slaughter wherever 
they went. 

Raymond VI., the Count of Thoulouse, who had 
previously patronized the Albigenses, upon the ap- 
proach of this vast multitude, attempted by conces- 
sions and penances to obtain the forgiveness of the 
church. He was required to surrender seven of his 
strongest castles, to abide the decision of his judges 
as to the charges preferred against him, and to be 
scourged upon his naked back around the altar of 
St. Gilles, with a rope around his neck. Roger, Vis- 
count of Beziers, resolved to defend his territories 
against the fanatical hordes of the invaders. Beziers, 
one of his strongest fortresses, was first taken. The 
terrified inhabitants took refuge in the churches. 
These however proved but poor refuges to the fury 
of the crusaders. When the knights consulted the 



THE ANTICHRIST. 241 

Legate, as to the proper mode of distinguishing be- 
tween the heretics and catholics, his reply was, "kill 
them all, the Lord will know his own." This sen- 
tence was rigidly executed; men, women, children, 
heretics and catholics, all being mixed in one general 
slaughter. In the church of the Magdalen seven thou- 
sand corpses were found ; in the cathedral a greater 
numher. "When the crusaders had slaughtered all, to 
the very last living creature, in Beziers," says Shoberl, 
"and had plundered the houses of every thing worth 
carrying away, they set fire to all the quarters at once; 
the city was but one vast conflagration ; not an edi- 
fice remained standing, not a human being was left 
alive."* 

When Carcassonne was captured, although the in- 
habitants generally escaped through a subterranean 
passage, yet four hundred persons were burnt alive, 
and fifty were hung upon gibbets. The same fate 
awaited the inhabitants of Lauraguais and Menerbais. 
When Brom was taken, Monfort " selected more than 
a hundred of the wretched inhabitants, and having 
torn out their eyes, and cut off their noses, sent them 
under the guidance of a one-eyed man to the castle 
of Cabaret, to intimate to the garrison of that fortress 
the fate which awaited them."t At the capture of 
Menerbe, one hundred and forty persons were burnt 
alive; at that of Lavaur eighty were hanged on the 
gallows ; and when Cassero was taken, sixty more 
were committed to the flames. 

Such was the general character of this eight years' 
war against these unoffending disciples of Jesus. 
Princes were humbled, their cities were burnt, their 
fortresses destroyed, their subjects butchered, and 
their country wasted, to eradicate from the earth, 
doctrines which Apostles preached, and which the 
primitive church held with the strongest faith. " No 
calculation," says the same writer, "can ascertain 
with any precision, the waste of property, and the 
destruction of human life, which were the conse- 

* Persecutions of Popery, p. 20. t Idem. 



242 THE PAPACY PROVED TO BE 

quenccs of the crusade against the Albigenses." Nor 
let it be forgotten, that this crusade was summoned 
by the Pope, was conducted by his Legate, and was 
afterwards approved in the council of Lateran by an 
Assembly of Catholic divines. 

In allusion to this crusade against the Albigenses, 
Daunau, himself a Catholic, remarks: "We do not 
intend to exculpate the Albigenses from all error. 
But to exterminate thousands of good men, be- 
cause they have committed a self-delusion, and to 
dethrone him who governed them, because he did not 
persecute them enough, is rigour to excess, and reveals 
the character and manifests the power of Innocent 
III."* Hallam also remarks concerning this reli- 
gious war — " It was prosecuted with every atrocious 
barbarity which superstition, the mother of crimes, 
could inspire. Languedoc, a country, for that age, 
flourishing and civilized, was laid waste by these de- 
solaters, her cities burnt, her inhabitants swept away 
by fire and sword. And this was to punish a fanati- 
cism ten thousand times more innocent than their 
own."t Such was one of the first efforts of Rome to 
fill herself with the blood of the saints. 

The holy wars against the Waldenses will next 
claim our attention. Some writers suppose that the 
Waldenses took their name and origin from Peter 
Waldo, a wealthy merchant of Lyons. Others, how- 
ever, place their origin in a much more remote anti- 
quity. The opinion of Beza was, that Peter of Lyons 
derived his name Waldo, or Valdo, from the Walden- 
ses. " According to other writers," says Hallam, " the 
original Waldenses were a race of uncorrupted shep- 
herds, who, in the valleys of the Alps, had shaken off, 
or perhaps never learned, the system of superstition 
on which the Catholic church depended for its ascen- 
dency. "J Shoberl traces their origin to Claude, Bishop 
of Turin, who, when image-worship was introduced, 
in the beginning of the eighth century, made a bold 

* Court of Rome, p. 129. f Middle Ages, chap. i. part i. 

t Middle Ages, chap, ix., part ii. 



THE ANTICHRIST. 243 

stand against both this and several other corruptions 
of the Romish church. Here, amid the valleys of 
Piedmont, had these truly primitive and Christian 
people lived for centuries, separated by their locality 
from the rest of the world, and unobserved by even 
the eye of popish jealousy. 

The character of the Waldenses and their doctrines 
may be learned from the following quotations. "All 
they aimed at," says Mosheim, "was, to reduce the 
form of ecclesiastical government, and the lives and 
manners both of the clergy and people, to that ami- 
able simplicity, and that primitive sanctity, which char- 
acterized the apostolic ages; and which appear so 
strongly recommended in the precepts and injunctions 
of the divine Author of our holy religion."* "These 
pious and innocent sectaries," says Hallam, " of whom 
the very monkish historians speak well, appear to 
have nearly resembled the modern Moravians. They 
had ministers of their own appointment, and denied 
the lawfulness of oaths and of capital punishment. In 
other respects their opinions were not far removed 
from those usually called Protestant."! Reinerus Sac- 
co, an Italian Inquisitor, writes thus of them: "While 
all other sects disgust the public by their gross blasphe- 
mies against God, this, on the other hand, has a great 
appearance of piety. For those who belong to it, live 
justly among men, have a sound doctrine in all points 
respecting God, and believe in all the articles of the 
Apostles' creed : but they blaspheme the Romish 
church."| Cassini, a Franciscan, thus speaks of them: 
" The errors of the Vaudois consist in their denial that 
the Romish is the holy mother church, and in their 
refusal to obey her traditions. In other points they 
recognize the church of Christ; and for my part, I 
cannot deny that they have always been members of 
his church. "§ When Pope Innocent VIII. had urged 
Louis XII., king of France, to extirpate this sect from 
his kingdom, the monarch sent two commissioners, 

* Ecclesiastical Hist., Cent. xiii. t Shoberl, p. 60. 

f Middle Ages, ix. ii. § Ibidem. 



244 THE PAPACY PROVED TO BE 

one of them a Dominican, and the royal confessor, to 
inquire into their character and views. These com- 
missioners deposed upon oath, that " having visited 
the parishes and churches of the Vandois, we find no 
images, no trace of the service of the mass, nor any 
paraphernalia, used in the ceremonies observed by 
Catholics. But having also made a strict inquiry into 
their manner of living, we cannot discover the least 
shadow of the crimes imputed to them. On the con- 
trary, it appears that they piously observe the Sab- 
bath, baptize their children after the manner of the 
primitive church, and are thoroughly instructed in 
the doctrine of the Apostles' creed and in the law of 
God."* 

Notwithstanding, however, the purity of the doc- 
trines and lives of the Waldenses, they erred in the 
vital point, they denied the supremacy of Rome, and 
rejected her numerous superstitions. This was enough, 
this alone, to render them obnoxious to papal wrath. 

Besides some previous oppressions and slaughters 
to which this people were subject, in 1487, Innocent 
VIII. published a bull against them, "denouncing 
them as heretics, calling upon all the authorities, spiri- 
tual and temporal, to join in their extermination, 
threatening with extreme vengeance such as should 
refuse to take part in the crusade, promising remis- 
sion of sins to those who engaged in it, and dissolving 
all contracts made with the offenders. Even the in- 
quisitors and monks were exhorted to take arms 
against them, to crush them like poisonous adders, and 
to make all possible efforts for their holy extermina- 
tion. This bull also granted to each true believer a 
right to seize the property of the victims without form 
or process."! The result of this bull was, that the 
Vaudois were overrun and butchered for several 
months by a body of eighteen thousand troops, and a 
vast host of undisciplined attendants. 

In 1540 an edict was published in France against a 
portion of the Waldenses to the following purport: 

* Shoberl, p. 60. t Ibidem. 



THE ANTICHRIST. 245 

"That every dissentient from the holy mother church 
should acknowledge his errors, and obtain reconcilia- 
tion within a stated period, under the severest penal- 
ties in case of disobedience ; and because Merindal was 
considered as the principal seat of the heresy, that de- 
voted town was ordered to be razed to the ground; 
all the caverns, hiding-places, cellars, and vaults, in 
the vicinity of the town, were to be carefully examined 
and destroyed; the woods were to be cut down, the 
gardens and orchards laid waste, and none who had 
ever possessed a house or property in the town, should 
ever occupy it again, either in his own person or in 
that of any of his name or family, in order that the 
memory of the excommunicated sect, might be utter- 
ly wiped away from the province, and the place be 
made a desert."* 

In what manner this decree was executed, is re- 
lated by Anquetil, a Catholic writer: — "Twenty-two 
towns or villages were burned or pillaged with an in- 
humanity of which the history of the most barbarous 
nations scarcely affords an example. The wretched 
inhabitants, surprised in the night, and hunted from 
rock to rock by the light of the flames which con- 
sumed their habitations, frequently escaped one snare 
only to fall into another. The pitiful cries of the aged, 
the women, and the children, instead of softening the 
hearts of the soldiers, maddened with rage like their 
leaders, only served to guide them in pursuit of the 
fugitives. Voluntary surrender did not exempt the 
men from slaughter, nor the women from brutal out- 
rages at which nature revolts. It was forbidden un- 
der pain of death to afford them harbour or succour. 
At Cabrieres, more than seven hundred men were 
butchered in cold blood; and the women, who had re- 
mained in their houses, were shut up in a barn con- 
taining a great quantity of straw, which was set on 
fire, and those who endeavoured to escape by the win- 
dows were driven back with swords and pikes." 

In 1655, Charles Emanuel, Duke of Savoy, issued 

* Shoberl. 



246 TIIE PAPACY PROVED TO BE 

what is called "the bloody ordinance of Gastaldo." 
This ordinance decreed, " that such of the Vaudois as 
would not embrace the Catholic faith, or sell their pos- 
sessions to those who professed it, must within a few 
days quit their native valleys." To enforce this de- 
cree, the Marquis of Pianezza entered the valleys with 
an army of fifteen thousand men. One of the com- 
manders in that expedition gives the following as a 
specimen of its general character: — "I was witness," 
says he, "to many great violences and cruelties exer- 
cised by the banditti and soldiers of Piedmont, upon all 
of every age, sex and condition, whom I myself saw 
massacred, dismembered, and ravished, with many 
horrid circumstances of barbarity." Such was the 
cruelty of this holy war, that all Protestant Europe 
was excited by it. The following are extracts of a 
letter written by the immortal Milton, then secretary 
to Cromwell, to the Duke of Savoy, remonstrating with 
him for such barbarities. " His serene Highness, the 
Protector, has been informed that part of these most 
miserable people have been cruelly massacred by your 
forces, part driven out by violence, and so without 
house or shelter, poor and destitute of all relief, to 
wander up and down with their wives and children, 
in craggy and uninhabitable places, and mountains 
covered with snow. Oh the fired houses which are 
yet smoking, the torn limbs and ground defiled with 
blood ! Some men decrepit with age and bed-rid, 
have been burned in their beds. Some infants have 
been dashed against the rocks ; others have had their 
throats cut, whose brains have, with more than Cyclo- 
pean cruelty, been boiled and eaten by the murderers. 
If all the tyrants of all times and ages were alive again, 
certainly they would be ashamed, when they should 
find that they had contrived nothing in comparison 
with these things, that might be reputed barbarous 
and inhuman." 

Such has been the character of this unnatural war, 
which Popery has been waging for centuries upon 
these inoffensive and feeble disciples of the Saviour. 
But for the interference of Protestant states, the very 



THE ANTICHRIST. 247 

name of the Waldenses had been long since blotted 
out from the face of the earth. And even to the pre- 
sent time are they persecuted and oppressed by the 
same unrelenting foe; their privileges being curtailed, 
and their territory rendered smaller and smaller by the 
constant aggressions of their enemies. 

Let us now turn to the persecutions waged by Po- 
pery upon the French Protestants, or Huguenots. 
D'Aubigne not only affirms, that the Reformation in 
France was independent, in a measure, of that in Ger- 
many and Switzerland, but also that it was antecedent 
to both. "The Reformation was not, therefore, in 
France, an importation from strangers; it took its 
birth on the French territory. Its seed germinated in 
Paris; its earliest shoots were struck in the university 
itself, that ranked second in power in Romanized 
Christendom. God deposited the first principles of 
the work in the kindly hearts of some inhabitants of 
Picardy and Dauphiny, before it had begun in any 
other country of the globe."* The means by which 
the gospel made its early progress in the French king- 
dom were principally these three: the translation of 
the Scriptures into French by Olivetan, the uncle of 
Calvin; the conversion of the Psalms into metre by a 
popular poet; and the earnest and constant preaching 
of the reformed pastors. " The holy word of God," 
says Quick, " is duly, truly, and powerfully preached 
in churches and fields, in ships and houses, in vaults 
and cellars, in all places where the gospel ministers can 
have admission and couveniency, and with singular 
success. Multitudes are convinced and converted, 
established and edified. The Popish churches are 
drained, the Protestant temples are filled. The priests 
complain that their altars are neglected, their masses 
are now indeed solitary. Dagon cannot stand before 
God's ark." These reformers also made great use of 
singing, employing it not only in their churches, but 
also in family worship, and even at their tables. 
Such a state of things was not likely to exist long 

* History of the Reformation, Book xii. 



248 THE PAPACY PROVED TO BE 

without opposition from the priesthood. Hence, of 
all Protestant churches, that in France has been chief- 
ly drenched in blood. "No where," says D'Aubigne, 
"did the reformed religion so often have its dwelling 
in dungeons, or bear so marked a resemblance to the 
Christianity of the first ages, in faith and love, and in 
the number of its martyrs. If elsewhere it might 
point to more thrones and council-chambers, here it 
could appeal to more scaffolds and hill-side meet- 
ings."* 

The reason why the French church has suffered 
more than others, is to be found in the degree to which 
the reformed opinions spread in France. These opin- 
ions were not extensive enough to be universal, nor 
were they limited enough to be inconsiderable. In 
England, Scotland, Germany, and some other king- 
doms, the Reformation became the dominant religion. 
In Spain, Italy, Portugal, and some other states, it was 
too feeble to endanger many lives. But France occu- 
pied a middle ground. Though whole provinces be- 
came Protestant, yet the kingdom was Catholic; and 
though many of the princes and nobility were num- 
bered among the reformed, yet the government was 
popish. This state of things placed the French church 
in a situation peculiarly critical, and caused her to 
suffer far more than sister churches of more favoured 
countries. 

The term Huguenot, usually applied to these French 
Protestants, is supposed to have been derived from 
the circumstance, that under their persecutions many 
of these godly people used to meet at night for reli- 
gious worship in private places, near the town of 
Hugon, in Tours. From these few, the whole class 
were called, by way of derison, Huguenots. 

Persecution to blood, commenced against the Hu- 
guenots, as early as the year 1524, and it lasted, in one 
form or another, till 1815. Napoleon granted them 
toleration and equal privileges with the Catholics. 
But, upon the restoration of the Bourbons, popular 

* History of the Reformation. 



THE ANTICHRIST. 249 

phrensy rose so high in the province of Gard, that 
several hundred Protestants lost their lives. Thus, 
for a period of two hundred and ninety-one years, has 
France dyed herself in the blood of some of her best 
and most loyal subjects, simply because they rejected 
the religion of the Pope. Indeed, even to the present 
time, there is a species of persecution kept up against 
the religion of Protestants in that country. 

Previously to the year 1559, when a French Gene- 
ral Assembly was organized, there had been one hun- 
dred martyrdoms among the French Calvinists. After 
this event matters became much worse. Troops were 
sent among them, and not less than forty towns, where 
Protestantism prevailed, were subject to their ravages. 
The Protestants were burned or killed in other ways, 
by the hundred, five hundred, and in one instance 
twelve hundred are said to have suffered at one time. 
It was at this period that the Huguenots fled to arms. 
They resolved to defend their religion and their rights 
by the sword. This movement, be it remembered, 
was not ecclesiastical, but civil. Protestants composed 
a considerable portion of the French population. 
They had rights as well as others. Many of them 
were of the nobility and the aristocracy of the coun- 
try. When, therefore, the French government, instead 
of defending those rights, sought to invade and over- 
throw them, was it not the duty of the Protestants to 
defend them? How could men see their property 
confiscated, their wives and daughters insulted, and 
themselves murdered, and not resist? Self-defence 
is always lawful; and not even the religion of Jesus 
was designed to annihilate its impulses. And when 
a lawful self-defence was impossible, it was the duty 
of French citizens to protect themselves by the means 
that Providence had put into their hands. Petitions 
to the king and parliament were of no avail; the 
courts gave them no protection; their fellow citizens 
were seeking their lives and property. What could 
they do? Resistance was the only alternative — and 
they did resist. In many battles, too, they were vic- 
torious. This course brought the government to pause. 

22* 



250 THE PAPACY PROVED TO BE 

Peace was made with the Huguenots, and they were 
allowed certain rights and privileges. The fatal doc- 
trine, however, that leagues and promises with here- 
tics, are not binding, caused such treaties to be seve- 
ral times violated and renewed. Three civil wars pre- 
ceded the massacre of St. Bartholomew's. At length, 
Charles and the Catholic party, instigated by Catha- 
rine de Medicis, the queen-mother, plotted the secret 
destruction of those who had been found too strong 
upon the field of battle. Margaret, the sister of 
Charles, was to be married to the young King of Na- 
varre, who was one of the Protestant leaders. For a 
time the Protestants were loaded with favours and 
caresses. To the marriage all their principal men were 
invited. During the week after that event, they were 
diverted by various entertainments and shows. The 
marriage took place on Sabbath, the 17th August, 
1572; the massacre was decreed to take place on the 
following Sabbath, being St, Bartholomew's day. An 
attempt was first made to assassinate Coligni,the lead- 
er of the Protestant party. He was wounded, but not 
killed. While this illustrious man lay in bed of his 
wounds, and while the Protestants were all asleep, the 
bell of St. Germain, the appointed signal, was rung. 
The house-doors of the Protestants had all been mark- 
ed during the night, with a white cross. Upon the 
sounding of the bell, the streets were all illuminated 
with lights from the windows of the Catholics, and 
the soldiers and citizens rushed forth, sword in hand, to 
destroy the Protestants. The scene which followed is 
indescribable. Men, women, children, the noble, the 
vulgar, were massacred as fast as found. Some were 
murdered in their beds, some in their parlours, some in 
their doors, some in the streets, and some on the tops of 
their houses. Multitudes were drowned or killed in 
crossing the Seine. " The rising sun," says Shoberl, 
" never beheld a scene of more thrilling horror than 
Paris presented on the morning of Sunday, the 24th 
of August, 1572. Blood stained the doors of houses, 
the interior of the apartments, the walls of the church- 
es, the streets, the public gardens. At every step 



THE ANTICHRIST. 251 

corses, mangled fragments of human flesh, lamenta- 
tions and cries of anguish, the last groans of agony, 
the spoils of the vanquished, traces of the passages of 
the conquerors, exhibited all the appearances of a 
town taken by storm." This terrible scene continued 
the greater part of the week following. It is estima- 
ted that ten thousand Protestants, including the flower 
of the party, perished on this occasion. The greatest 
possible barbarity was exhibited in this dreadful mas- 
sacre. The body of the admiral, who was killed with 
the rest, was treated with the greatest indignity. Its 
members were cut off, and the mangled trunk drawn 
through the streets for three days, amid the mockery 
and insults of the populace, after which it was sus- 
pended from a gallows. The murderers also placed 
themselves upon piles of the murdered, and auctioned 
off to their afflicted relatives the bodies of husbands, 
brothers, and sons! 

Nor was it alone at Paris that the massacre oc- 
curred. The command of Charles was sent to every 
part of the kingdom, to destroy in a similar manner 
and at the same time, all the Protestants. " At 
Mcaux, Orleans, Troyes, Lyons, Bourges, Rouen, 
Toulouse, and many other places, says a historian, 
"the cruelty of the Parisians was emulated, and thirty 
thousand persons were murdered in cold blood."* 

The question now arises, what part had the Church, 
or rather the Pope, in these transactions? The pro- 
per answer is, every part. Charles was a Catholic, 
his court were Catholic, and the massacre was de- 
signed to defend Catholic principles. But more than 
this is true. In a letter addressed to Catharine, just 
after the-battle of Jarnac, Pius V. "assures her, that 
the assistance of God will not be wanting, if she pur- 
sues the enemies of the Catholic religion, until they 
are all massacred, for it is only by the entire extermi- 
nation of the heretics, that the Catholic worship can 
be restored." It also appears, from what M. Daunau 
affirms, that the Pope furnished money for the des- 

* Grimshaw, 



252 THE PAPACY PROVED TO BE 

traction of these heretics. His language is, " Catha- 
rine dc Medicis boasted of the devotion of her son 
Charles to the holy church; and she asked money, a 
great deal of money, because the war against heresy 
could not be waged without money."* In a letter to 
Charles in 1570, and just after the battle of Montcon- 
tour, the Pope urges upon the king the entire destruc- 
tion of all dissenters from the Catholic faith. " The 
fruits," says he, * which your victory ought to pro- 
duce, are, the extermination of those infamous here- 
tics, our common enemies. If your majesty wishes 
to restore the ancient splendour, power and dignity of 
France, you must strive most especially to make all 
who are subject to your dominion, profess the Catho- 
lic faith alone." Such were the exhortations of Pope 
Pius V., to the immediate instruments of this mas- 
sacre, just two years before it occurred. This Pope, 
however, died a few months before the event occurred 
for which he had been preparing the minds of Catha- 
rine and Charles. How the consummation of the 
matter affected Gregory XIII., his successor, may be 
learned from the following facts. When he heard of 
the massacre, he exclaimed — " good news, good news, 
all the Lutherans are massacred except the Vendo- 
mets (King of Navarre and Prince of Conde,) whom 
the king has spared for his sister's sake." The same 
night the event was celebrated by bonfires and the 
firing of cannon in the Castle of St. Angelo. " Gre- 
gory also ordered a jubilee and a solemn procession, 
which he accompanied himself, to thank God for the 
glorious success."! " History speaks of a painting," 
says Daunau, u which attests the formal approbation 
which the Pontiff gave to the assassins of Coligni, 
containing the following inscription: l Pontifex Colig- 
nii necem probata "J " To this day (1790)" says Bri- 
zard, "the French, who visit Italy, behold not without 
indignation, this picture, which though half effaced, 
still portrays but too faithfully our calamities and the 

* Court of Rome, p. 209. 

t Shobcrl. X Court of Rome, p. 210. 



THE ANTICHRIST. 253 

excesses of Rome." Nor was this all; medals were 
struck at Rome having on one side an image of the 
Pope; on the other, the destroying angel, holding 
a cross in one hand, and slaughtering the Hugue- 
nots by a sword with the other; bearing also the in- 
scription, " Hugonotorum strages." 

This whole work then of slaughter and death is to 
be ascribed to the Papacy, to the Roman Pontiff and 
his colleagues. Roman principles, Roman craft, Ro- 
man hate, and Roman instruments, produced this 
whole scene of wo and desolation. The cry of all 
this blood is against Rome, against Rome chiefly. 
And it is a cry, which will in time, be heard; for this 
city not only has in her " the blood of saints and of 
all that were slain upon earth;" but we are expressly 
told, that, in the day of wrath, that blood will be 
" found." 

The massacre of St. Barthlomew's, although it des- 
troyed, according to different estimates, from forty to 
one hundred thousand Protestants, yet did not annihi- 
late the party. Many Catholics, too, shocked with the 
wickedness of the government and the Pope, united, 
with them. Henry III., the brother of Charles, formed 
an alliance with them against the Catholic party, 
called the Holy League. The successor of Henry III., 
was Henry IV., the King of Navarre, who had been 
educated a Protestant. Although Henry became a 
professed Catholic from political motives, yet, he did 
not forget the interests of his Protestant subjects. It 
was this sovereign, who published in their behalf, the 
famous Edict of Nantes. According to this edict, 
which was published in 1594, the government al- 
lowed to the Reformed "all the favours in which 
they had been indulged by former princes, and added, 
a free admission to all employments of trust, profit 
and honour; also an establishment of chambers of 
justice in which the members of the two religions 
were equal in number; and permission to educate 
their children in any of the universities without re- 
straint." Under the influence of this edict, which 
continued in force for ninety-one years, the Protes- 



254 THE PAPACY PROVED TO BE 

tants enjoyed considerable prosperity. Urged how- 
ever, by his Catholic subjects, and especially by the 
Jesuits, Louis XIV., revoked this wise and Christian 
Edict, on the Sth October, 1GS5. The removal of this 
protection exposed the Protestants again to all the 
evils, losses, insults and persecutions of the Catholic 
priesthood. Their churches were demolished, their 
preachers were banished, and their children were 
taken from them at an early age to be educated as 
Catholics. It was at this time, that from five hundred 
to eight hundred thousand Huguenots emigrated from 
France to other countries, where they could enjoy the 
free exercise of their religion. Even this relief, how- 
ever, was soon taken from them, emigration being 
forbidden upon pain of death. The sufferings of the 
Protestants at this time are inconceivable. 

Bishop Burnet, who was at that time travelling in 
France, gives the following account of this persecu- 
tion. Writing from Nimmegen he says — " I have a 
strong inclination to say somewhat concerning the 
persecution which I saw in its rage and utmost fury, 
and of which I could give you many instances, that 
are so much beyond all the common measures of bar- 
barity and cruelty, that I confess they ought not to be 
believed, unless I could give more positive proofs of 
them than are fitted now to be brought forth. In 
short, I do not think that in any age, there ever was 
such a violation of all that is sacred, either with rela- 
tion to God or man. Men and women of all ages 
who would not yield, were not only stript of all they 
had, but kept long from sleep, drawn about from 
place to place, and hunted out of their retirements. 
The women were carried into nunneries, in many of 
which they were almost starved, whipped and barba- 
rously treated. I went over a great part of France, 
from Marseilles to Montpelier, and from thence to 
Lyons, and so to Geneva. In all the towns through 
which I passed, I heard the most dismal account of 
things possible. To complete the cruelty, orders were 
given that such of the new converts as did not at their 
death receive the sacrament, should be denied burial, 



THE ANTICHRIST. 255 

and that their bodies should be left, where other dead 
carcasses were cast out to be devoured by wolves and 
dogs. The applauses that the whole clergy give to 
this way of proceeding, the many panegyrics that are 
already writ upon it, and the sermons, that are all 
flights of flattery upon this subject, are such evident 
demonstrations of their sense of this matter, that what 
is now on foot may well be termed the acts of the 
whole clergy of France, who have yet been esteemed 
the most moderate part of the Roman communion." 

The above was written but eighteen months after 
the revocation of the Edict of Nantes. But matters 
became much worse. The following is the account 
of Quick, the statistical historian of the French church, 
and whose work was published in London in 1692. 
" Afterwards," says he, " they fell upon the persons of 
the Protestants, and there was no wickedness, though 
ever so horrid, which they did not put in practice, that 
they might force them to change their religion. Amidst 
a thousand hideous cries and blasphemies, they hung 
up men and women by the hair or feet to the roofs of 
the chambers, or hooks of chimneys, and smoked them 
with wisps of wet hay till they were no longer able to 
bear it; and when they had taken them down, if they 
would not sign an abjuration of their pretended here- 
sies, they then trussed them up again immediately. 
Some they threw into great fires, kindled on purpose, 
and would not take them out till they were half 
roasted. They tied ropes under their arms, and 
plunged them into deep wells, from whence they 
would not draw them till they had promised to 
change their religion. They bound them as crimi- 
nals are when put to the rack, and in that posture, 
putting a funnel into their mouths, they poured wine 
down their throats, till its fumes had deprived them 
of their reason, and they had in that condition made 
them consent to become Catholics. Some they strip- 
ped stark naked, and after they had offered them a 
thousand indignities, they stuck them with pins from 
head to foot; they cut them with penknives, tore them 
by the noses with red hot pincers, and dragged them 



256 THE PAPACY PROVED TO BE 

about the rooms till they promised to become Roman 
Catholics, or that the doleful cries of these poor tor- 
mented creatures, calling upon God for mercy, con- 
strained them to let them go. They beat them with 
staves, and dragged them all bruised to the Popish 
churches, where their enforced presence is reputed for 
an abjuration. They kept them waking seven or 
eight days together, relieving one another by turns, 
that they might not get a wink of sleep or rest. In 
case they began to nod they threw buckets of water 
in their faces, or holding kettles over their heads, they 
beat on them with such a continual noise, that those 
poor wretches lost their senses. If they found any sick 
who kept their beds, men or women, they were so 
cruel, as to beat up an alarm with twelve drums 
about their heads for a whole week together, without 
intermission, till they had promised to change. In 
some places they tied fathers and husbands to the 
bed-posts, and ravished their wives and daughters 
before their eyes. And in another place rapes were 
publicly and generally permitted for many hours to- 
gether. From others they plucked off the nails from 
their hands and toes. They burnt the feet of others. 
They blew up men and women with bellows till they 
were ready to burst in pieces. If these horrid usages 
could not prevail upon them to violate their con- 
sciences, and abandon their religion, they did then im- 
prison them in close and noisome dungeons, in which 
they exercised all manner of inhumanities upon them. 
They demolished their houses, desolated their lands, 
cut down their woods, seized upon their wives and 
children and shut them up in monasteries. When the 
soldiers had devoured all the goods of a house, then 
the farmers and tenants of these poor, persecuted 
wretches, must supply them with new fuels for their 
lusts, and bring in more substance to them. If any 
endeavoured to flee away, they were pursued and 
hunted in the fields and woods, and shot at as so many 
wild beasts." 

The numbers who perished in this persecution will 
not be known till that day when the " books shall be 



THE ANTICHRIST. 257 

opened." Multitudes perished by torture, multitudes 
in the galleys and in dungeons, and multitudes by the 
sword. 

For the accomplishment of this work of inhumanity 
and blood, Pope Innocent XI. thus addresses Louis 
XIV. "The Catholic church shall most assuredly 
record in her sacred annals a work of such devotion 
towards her, and celebrate your name with never 
dying praises; but above all, you may most assuredly 
promise to yourself, an ample remuneration from the 
Divine goodness for this most excellent undertaking, 
and may rest assured, that we shall never cease to 
pour forth our most earnest prayers to that Divine 
goodness for this intent and purpose."* 

We have thus noticed popish persecutions in but 
one of the many European kingdoms. What if we 
could give the exact statistics of this persecution in 
all the rest? What if Germany, if the Netherlands, if 
Spain, if Italy, if Portugal, if Switzerland, if Scot- 
land, if Ireland, if England, should all exhibit their 
bloody books ? Surely, we might say with John, 
" the world itself could not contain the books that 
would be written." These books, however, would 
not contain the history of the benevolent deeds of 
Christ, but accounts of the malignity and blood-thirsti- 
ness of Antichrist. 

Mede has calculated from good authorities, " that 
in the war with the Albigenses and Waldenses there 
perished of these people, in France alone, 1,000,000. 
From the first institution of the Jesuits to the year 
15S0, a little more than thirty years, 900,000 orthodox 
Christians were slain. In the Netherlands alone, the 
Duke of Alva boasted, that within a few years he had 
despatched to the amount of 36,000 souls, and those 
all by the hand of the common executioner. In the 
space of scarce thirty years, the Inquisition destroy- 
ed by various kinds of torture, 150,000 Christians." 
Gibbon states it as a fact, though a melancholy one, 
that Papal Rome has shed immensely more Christian 

* Lorimer's Protestant Church of France, p. 242. 
23 



258 THE PAPACY PROVED TO BE 

blood, than Pagan Rome had ever done. He gives 
but one illustration ; that, however, a fearful one. 
"In the Netherlands alone," says he, "more than 
100,000 of the subjects of Charles V., are said to have 
suffered by the hands of the executioner."* 

Nor let it be said, that much of this bloodshed is 
to be ascribed to European princes and magistrates. 
With equal justice might the Jew affirm, that Jesus 
of Nazareth was condemned by Pilate, and executed 
by Roman soldiers. God, however, has charged the 
blood of his Son upon the Jews, by whose malignity 
and devisings Christ was crucified. Much more then, 
are the torrents of blood shed in Europe to be ascri- 
bed to the Papacy, to the Catholic church. These 
princes and magistrates were Catholic subjects, and 
they only executed the mind and will of the church. 
They were instigated by priests, yea, by the Pope 
himself. They were often complained of as being 
too tardy and too merciful ; yea, some of them were 
involved in ruin, along with their heretical subjects, 
for their forbearance. Those of them too, who were 
most ferocious, who effected most brutally the work 
of ruin, received from Catholic dignitaries, and even 
from the Pope, the greatest amount of commendation. 
Thus Monfort, Catharine de Medicis, Charles IX., 
(whose remorse before death caused the blood to 
ooze from the pores of his body !) Louis XIV., &c, 
were congratulated by the Gregories, and Innocents 
of their times, as faithful and zealous sons of the 
church, and as worthy the peculiar favour of heaven. 
This alliance, however, or rather identity, between the 
Papacy and policy of Europe in persecuting the saints, 
is matter of express and repeated prophecies. "These 
have one mind," says John, " and shall give their 
power and strength unto the beast." Again, " For 
God has put it into their hearts, to fulfil his will, and 
to agree and give their kingdom unto the beast, until 
the words of God shall be fulfilled." Rev. xvii. 
. Whether, then, the Papacy be, or be not the subject 

* Rome, chap. xvi. 



THE ANTICHRIST. 259 

of the prophecies alluded to in the first part of this 
chapter, let each one judge for himself. Was the 
power predicted, " to make war with the saints and. 
overcome them?" This Rome has done. Was it to 
"be drunken with the blood of the saints and with the 
blood of the martyrs of Jesus?" No other kingdom 
nor power has drunken so deeply of this blood, as 
Papal Rome. Was the blood of all that were slain 
upon the earth to be found in the subject of these 
prophecies ? Rome has been, either directly the ori- 
ginator, or indirectly the associate, of nearly all the 
wars which have desolated Europe for a thousand, 
years past. Thus, as streams may be traced to the 
fountain, and rays of light to the sun, so may these 
prophecies be traced to the Papacy, and applied only 
to it. This is the " beast that made war with the 
saints," — this "the woman in scarlet, drunk with their 
blood," — this is Antichrist. 



260 THE PAPACY PROVED TO BE 



CHAPTER IX. 



ANTICHRIST THE POSSESSOR OF GREAT RICHES. 

Another scriptural mark of Antichrist is, the posses- 
sion of great riches. "And the woman was arrayed 
in purple and scarlet colour, and decked with gold 
and precious stones and pearls, having a golden cup 
in her hand full of abominations and filthiness of her 
fornications." Rev. xvii. 4. Again in chapter xviii., 
verses 16, 17, John represents her merchants as ex- 
claiming, upon her destruction, " Alas, alas, that great 
city, that was clothed in fine linen, and purple, and 
scarlet, and decked with gold and precious stones, 
and pearls! for, in one hour, so great riches is come 
to nought." 

Bloomfield and Stuart apply the symbols in these 
chapters to pagan Rome; so, also, does the commen- 
tator on the Do way Bible. "By Babylon," says this 
Roman Catholic interpreter, "is meant, either the city 
of the devil in general ; or, if this place be to be under- 
stood of any particular city, pagan Rome, which then, 
and for three hundred years persecuted the church, 
and was the principal seat both of empire and idola- 
try." Even this popish annotator, however, suggests 
another meaning: "The beast which supports Baby- 
lon," says he, "may signify the power of the devil, 
which was and is not, being much limited by the 
coming of Christ, but shall again exert itself under 
Antichrist." This is certainly preferable to the fol- 
lowing: "The beast means the Roman emperors, 
specially Nero, of whom the report spread throughout 
the empire is, that he will revive, after being appa- 
rently slain, and will come as it were from the abyss, 
or hades."* This is certainly jejune and far-fetched 

* Stuart. 



THE ANTICHRIST. 2GI 

enough! and I am sorry to say, that many of the in- 
terpretations of this learned expositor, are of a similar 
character. 

That papal Rome is chiefly intended in each of 
these chapters, is almost absolutely certain. The 
whole prophecy is strikingly applicable to papal 
Rome, while but little of it can have any application 
to pagan Rome. The' prophecy ends with a particu- 
lar description of the entire destruction of the city 
spoken of: "The voice of harpers, and musicians, 
and of pipers and trumpeters, was to be heard no 
more at all in her : the light of the candle was to 
shine no more at all in her; and the voice of the 
bridegroom and of the bride was to be heard no more 
at all in her." But the city of Rome has never to 
this day, been thus entirely destroyed. Similar pro- 
phecies are used in the Old Testament in reference to 
Nineveh, Babylon, Tyre, and other cities. But such 
prophecies have been literally fulfilled. Where is Ba- 
bylon? where is Nineveh? Their very sites can 
scarcely be found. But Rome still has music, and 
dancing, and the light of the candle, and the voice of 
the bride ! These prophecies, then, have not all of 
them been fulfilled. But, if ever fulfilled, they must 
be in papal, and not in pagan Rome. 

If, then, papal Rome be here meant, she is described 
as exceedingly rich. And that this part of the pro- 
phecy is as applicable to the Papacy, and has been as 
literally fulfilled as any other, we shall presently show. 

That the ministers of religion should be supported 
by those for whom they minister, is a dictate of com- 
mon justice. If religion be without any foundation 
in truth, if indeed there be " no God," then should the 
whole system be abolished as unnecessary and perni- 
cious. If, however, there is a God, and if it is the 
duty of all men to worship and serve him, then ought 
the principles of religion to be taught, and its teach- 
ers, like all other citizens, should derive their support 
from the business to which they are devoted. Hence, 
among all nations, provisions have been made, either 

23* 



262 THE PAPACY PROVED TO BE 

by the state or by independent societies, for the sup- 
port of the ministers of religion. 

This principle was incorporate^ into the Jewish 
law, and has also been sanctioned by Christ and his 
Apostles. "Even so," says Paul, " hath the Lord 
ordained, that they which preach the gospel should 
live of the gospel." 1 Cor. ix. 14. The Catholic 
priesthood, however, have turned the Christian minis- 
try into the means of acquiring wealth. Originally, its 
object was to instruct and save men; support, was 
only incidental to it. It was so among the Israelites; 
it was particularly so among the Apostles and minis- 
ters of Christ. Who has ever heard, that Peter or 
Paul, Timothy or Luke, was enriched by preaching 
the gospel? The first Christians "took joyfully the 
spoiling of their goods, knowing that they had in hea- 
ven a better and an enduring substance." Heb. x. 34. 
In those days, a profession of Christianity subjected 
men to the loss of their goods, and its official publica- 
tion was attended with poverty, persecution, and even 
death. " At first," says Neander, " it is highly pro- 
bable, that those who undertook the church offices in 
various congregations, continued their former calling, 
and maintained themselves and their families by it 
afterwards, as they had done before. But when the 
members of the churches became more numerous, 
and the duties of the church officers were increased, it 
Avas often no longer possible for them to provide at 
the same time for their own support. From the 
church fund, which was formed by the voluntary con- 
tributions of every member of the church, at every 
Sunday service, or, as in the north African church, 
on the first Sunday of every month, a part was used 
for the pay of the spiritual order."* Such was the 
simple and moderate way in which the first ministers 
of the Christian religion gained their maintenance. 
Splendid endowments, large estates, vast incomes, 
were then not even thought of, as a compensation for 
ministerial labours. A support was all the spiritual 

* Church Hist., part ii, sect. ii. 



THE ANTICHRIST. 263 

teacher asked; it was all that the congregation provi- 
ded. In after times, however, matters were reversed, 
and, by the indefinite multiplication of the ceremonies 
of Christianity, the means of wealth to the clergy 
became proportionably increased : the people thus 
became poor, and the clergy rich. 

This change in the original economy of the church, 
began in the third century, when the church was uni- 
ted to the state by Constantine. "The bishops," says 
Mosheim, "assumed in many places a princely autho- 
rity. They appropriated to their evangelical function 
the splendid ensigns of temporal majesty. A throne, 
surrounded with ministers, exalted above their equals 
the servants of the meek and humble Jesus, and sump- 
tuous garments dazzled the eyes of the multitude into 
an ignorant veneration for their arrogated authori- 
ty."* "From the year 321," says Daunou, "Constan- 
tine permitted the churches to acquire landed proper- 
ty, and he allowed individuals to enrich them by 
legacies."? Here was the commencement of that 
wealth which afterwards drained the resources of na- 
tions, and was one principal means of both power 
and corruption in the Christian church. 

Monastic establishments were also another source 
of wealth to the papal church. These institutions 
were originally designed as sacred retreats from the 
fashions and pomp of the world; they soon, however, 
degenerated into the abodes of vice and crime, and 
became the banking-houses of all Catholic Europe. 
The novice was required to surrender, not simply 
himself, but also his possessions to the care of the holy 
brethren. Great sums were appropriated to them by 
the wealthy, and even governments assisted in annex- 
ing to them rich domains of landed property. " Time," 
says Gibbon, "continually increased, and accidents 
could seldom diminish, the estates of the popular mo- 
nasteries; and in the first century of their institution, 
the infidel Zosimus has maliciously observed, that for 
the benefit of the poor, the Christian monks had 

* Century iii. t Court of Rome, p. 3. 



264 THE rATACY TROVED TO BE 

reduced a great part of mankind to a state of beg- 
gary." And yet he adds in a note, "the wealth of 
the eastern monks (of whom the above remark was 
made) was far surpassed by the princely greatness of" 
the Benedictines."* 

State patronage, however, and monasteries, will 
by no means account for the vast wealth of the 
Roman Catholic communion. To ascertain this, we 
must descend into the deep caverns of superstition — 
we must follow all the windings of papal fraud and 
imposition — we must dig into her mines of relics — we 
must descend into purgatory, and look amid its fires; 
and, as if this were not enough, we must ascend up 
into heaven, and there, from amid the thrones of saints 
and intercessors, we must follow the golden streams 
that issue forth, and which, by means of priestcraft, 
are poured into the coffers of the Papacy; yes, heaven, 
earth and hell, are all laid under contributions by the 
inventions of this tyrannical religion, to sustain the 
power and increase the wealth of the hierarchy. 

The following is the testimony of one who had 
for years been a Roman Catholic priest. "Look," 
says he, "at all the Roman institutions; from its 
chief tenets, the real presence of God in the eucha- 
rist, and the infallibility of the church, down to the 
holy water and the wax-taper, and there is not 
one of them which is not either a means of grasping 
money, or power, or of entrapping the female sex ! 
Ask," continues he, "of popery, who instituted the 
belief of the real presence of God in the wafer? He 
will answer, Christ himself, when he said in the last 
supper — 'hoc est corpus meurn.' Popery knows 
well the falsity of this answer; but in accordance 
with this creed, it has established the mass, which pro- 
duces immense sums of money to the whole priest- 
hood. Why has popery established indulgences? In 
appearance, it is a means of atoning for one's sins ; 
but in reality, it is to coin money from the sins of 
men. Why has popery instituted those thousand 
corporeal mortifications? In appearance, to show a 

* Rome, chap, xxxvii. 



THE ANTICHRIST. 265 

great aversion to earthly pleasures; but in reality, to 
have an occasion for selling dispensations to many 
people, who have neither the courage nor desire to 
practice mortifications. Why has popery established 
those intimate relations between saints and men upon 
the earth, through relics, images, adorations, and a 
thousand other superstitions? In appearance, to help 
us in the great work of our salvation ; but in reality, 
to place itself as an intermediate between saints and 
men, and to sell their intercession ; to make money with 
all these practices and beliefs, and root more deeply its 
power in each mind."* Nor are facts like these sup- 
ported by the testimony of a single priest — it is the 
testimony of all history. "Many of the peculiar and 
prominent characteristics in the faith and discipline of 
those ages," says Hallam, "appear to have been either 
introduced, or sedulously promoted, for the purposes of 
sordid fraud. To those purposes conspired the vene- 
ration for relics, the worship of images, the idolatry of 
saints and martyrs, the religious inviolability of sanc- 
tuaries, the consecration of cemeteries — but above all, 
the doctrine of purgatory, and masses for the relief of 
the dead. A creed thus continued, operating upon the 
minds of barbarians, lavish though rapacious, and 
devout though dissolute, naturally caused a torrent of 
opulence to pour in upon the church. Donations of 
lands were continually made to the bishops, and still, 
in more ample proportions, to the monastic founda- 
tions. Large private estates, or, as they were termed, 
patrimonies, not only within their dioceses, but some- 
times in distant countries, sustained the dignity of the 
principal sees, and especially that of Rome. The 
French monarchs of the first dynasty, the Carlovin- 
gian family and their great chief, the Saxon line of 
emperors, the kings of England and Leon, set hardly 
any bounds to their liberality, as numerous charters 
still extant in diplomatic collections attest. Many 
churches possessed seven or eight thousand man si: 
one with only two thousand, passed for only indif- 

* Con. Cath. Priest, pages 5 — 7.* 



2G6 THE PAPACY PROVED TO BE 

ferently rich. And, as if all these methods for accumu- 
lating what they could not legitimately enjoy, were 
insufficient, the monks prostituted their knowledge of 
writing to the purpose of forging charters in their own 
favour ! If it had not been," says the same author, 
" for certain drawbacks, the clergy must, one would, 
imagine, have almost acquired the exclusive property 
of the. soil. They did enjoy nearly one half of Eng- 
land, and, I believe, a greater proportion in some 
countries of Europe." In a note he also states, that, 
" according to a calculation founded on a passage in 
Knyghton, the revenue of the Euglish church in 1337, 
amounted to seven hundred and seventy thousand 
marks per annum;"* that is, according to the esti- 
mate of the same author, about fifty-three million 
nine hundred thousand dollars ! Nor is this all : the 
Pope came in for his share of the spoils. Besides 
tythes, Peter-pence, &c, which he usually received 
from the English church and government, in his war 
with the Emperor Frederic, he laid a special tax upon 
the church of England. "The usurers of Cahors and 
Lombardy," says Hallam, "residing in London, took 
up the trade of agency for the Pope; and in a few 
years, he is said partly by levies of money, partly by 
the revenues of benefices, to have plundered the king- 
dom of nine hundred and fifty thousand marks ; a 
sum, equivalent, I think, to not less than fifteen mil- 
lions sterling at present." 

But let us adduce other testimony. Hume, in his 
History of England, states, that "among their other 
inventions to obtain money, the clergy had inculcated 
the necessity of penance, as an atonement for sin ; 
and having again introduced the practice of paying 
them large sums, as a commutation, or species of 
atonement for the remission of those penances, the 
sins of the people by these means had become a 
revenue to the priests; and the king computed, that 
by this invention alone, they levied more money upon 
his subjects, than flowed by all the funds and taxes 

* Middle Ages, chap. vii. 



THE ANTICHRIST. 267 

into the royal exchequer."* The same author states, 
that during the reign of Edward III., A. D., 1253-55, 
Otho, the Pope's legate, " carried more money out of 
the kingdom than he left in it." About this time, the 
chief benefices in England were conferred upon Ita- 
lians, most of whom were non-residents. A com- 
plaint was consequently entered by the king and 
nobility before the Pope, at a general council held at 
Lyons, "that the benefices of the Italian clergy in 
England, had been estimated, and were found to 
amount to sixty thousand marks a year, a sum which 
exceeded the annual revenue of the crown itself." 
Instead, however, of this complaint arresting the 
rapacity of the Pope, " Innocent exacted the reve- 
nues of all vacant benefices; the twentieth of all 
ecclesiastical revenues without exception, the third of 
such as exceeded a hundred marks a year, and the 
half of such as were possessed by non-residents. lie 
claimed the goods of all intestate clergymen ; he pre- 
tended a title to inherit all money gotten by usury; 
he levied benevolences upon the people ; and when 
the king prohibited these exactions, he threatened to 
pronounce upon him the same censures, which he 
had emitted against the Emperor Frederic"! 

During the reign of Henry IV., A. D., 1413, "the 
Commons," says the same author, "made a calcula- 
tion of the ecclesiastical revenues, which, by their 
account, amounted to four hundred and eighty-five 
thousand marks a year, (about thirty-three millions 
nine hundred and fifty thousand dollars,) and con- 
tained eighteen thousand four hundred ploughs of 
land. They proposed to divide this property among 
fifteen new earls, one thousand five hundred knights, 
six thousand esquires, and a hundred hospitals^ be- 
sides twenty thousand pounds a year which the king 
might take for his own use: and they insisted, that 
the clerical functions would be better performed than 
at present, by fifteen thousand parish priests, paid at 
the rate of seven marks a piece of yearly stipend." 

* Henry II., A. D. 1163. t Henry III. 



268 THE PAPACY PROVED TO BE 

According to this estimate of the House of Commons, 
the Roman Catholic religion taxed the English public 
in the reign of Henry IV., about twenty-six millions 
six hundred thousand dollars of our money more than 
the support of the gospel in that kingdom required! 
This is also exclusive of the proceeds from the lands ! 
Can any one imagine a greater oppression ? Can any 
one conceive of a wider departure from the simple and 
unpretending religion of Jesus? And to make the 
picture still more dark, all this went to a priesthood, 
who, for the greater part, led vicious and dissolute 
lives. 

The fiscal condition of the Catholic church in Eng- 
land during the reign of Henry VIII., and in the year 
1538, when the monasteries and other religious institu- 
tions were suppressed, may be learned from a work 
in the British Museum, published in 1717. This 
work is termed, "A summary of all the religious 
houses in England and Wales, with their titles and 
valuations at the time of their dissolution." The 
number of such houses "is stated to be one thousand 
and forty-one ; the aggregate annual valuation of them 
at the same period was £273,106, reckoning only the 
rent of the manors and produce of the demesnes, and 
excluding fines, heriots, renewals, dividends, &c. 
This sum would be represented in 1717, a little less 
than two hundred years afterwards, as stated by the 
same authority, by £3,217,282, as a consequence of 
the decrease in the value of money. Assuming that 
the decrease has been the same in the last century, it 
would now be represented by about £20,000,000; or 
$96,000,000! 

" The proportion of the land of the country, held by 
the church at that time, and of which the monks were 
lords, is stated at fourteen parts in twenty. In 1S15, 
the annual assessed value of the real property of Eng- 
land and Wales, as stated in parliamentary records was 
£51,874,490. Fourteen twentieths of this sum, being 
the ancient proportion of the church revenues, would 
be about £34,500,000, or, $166,9S7,168 ! a sum, three 
fourths as large as the present annual revenue of the 



THE ANTICHRIST. 269 

government of Great Britain, from all its sources and 
for all its purposes. Besides, too, this amazing absorp- 
tion of the public wealth by the regular orders of the 
priesthood, there were four orders of mendicant monks, 
who not only lived on the residue of the property of 
the country, but abstracted large sums for their pious 
purposes. It is also stated by the same authority, that 
the Grand Duke of Tuscany — which is a district of 
Italy one hundred and fifty miles by one hundred — 
once ascertained and published, that the Church of 
Rome absorbed seventeen parts in twenty of the re- 
venue of the land within his jurisdiction"! !* 

Here then, is the state of things, at the time of the 
Reformation. Was ever an event more needed than 
that Reformation ? Here we see the professed minis- 
ters of Christ, who himself" had not where to lay his 
head," not only lording it over princes in power and 
authority, but actually undermining their thrones and 
all national prosperity, by an accumulation of wealth 
truly fearful. 

But it is alleged, that Popery has changed, that it is 
not now so exorbitant. Let us see. " In France," 
says the same author, "under the old regime in 1789, 
the annual revenues of the church were 405,000,000 
francs ; or, £16,200,000 ; or, $77,760,000. Under the 
present system it is but $6,182,400, and divided among 
Catholics and Protestants acccording to their num- 
bers." That is, when the Catholic church in France 
had full sway, and only as late as 17S7, that church 
levied upon the country, 71,577,600 dollars, beyond 
the sum which is appropriated at present for the sup- 
port of religion in France. 

The state of things is no better in Spain. " The 
sum which the church property of Spain would yield, 
after providing for the decent maintenance of the 
clergy, was calculated by the Cortes of 1822, when 
joined to certain royal domains, lying useless to the 
state, to amount to £92,00,000; or, $441,600,000!! 
The present entire annual revenue of the Spanish 

* Cotton's Four Years, ii. 113. 
24 



270 THE PAPACY PROVED TO BE 

church, is £10,514,000 ; that of the state as lately re- 
ported hy Count de Toreno, is about £5,000,000;" 
that is, the Spanish church absorbs twice the income 
of the kingdom of Spain ! 

The question naturally rises here, what becomes ot 
so much money? The proper answer, no doubt is, 
that it requires all this capital to forge the bolts and 
bars, and to weld the chains, by which 200,000,000 of 
people are kept subject to a system of priestcraft and 
superstition, the most monstrous and terrific that has 
ever existed upon the earth. There is probably not a 
country on the globe, where the power of such capi- 
tal is not felt. See at present, even in these United 
States, what European and priestly-gotten wealth is 
accomplishing! See the splendid cathedrals, the noble 
churches, the costly buildings, which these hidden 
streams of money are starting up among us! 

Besides this general use of such funds, it requires 
vast resources to support Popery. Superstition is 
always an expensive system. Truth is simple; and 
requires but small means. Error, however, is complex 
and involved, and demands the glitter of much gold 
and silver to sustain it. The number of ecclesiastics 
in Spain as estimated within a few years past, is 
160,043. Besides these, there are lay-assistants to the 
amount of 20,346; making a total to be provided for 
of 206,002. When the population of Spain is divided 
by this sum, it will give one ecclesiastic or lay-assis- 
tant, to about every sixty-seven persons. Now, how 
is it possible for sixty-seven persons, large and small, 
either to take up the whole time of a religious teacher, 
or to render him a support? Add to this the princely 
mode of living among bishops, archbishops, cardinals, 
and popes, and we shall soon see, that the popish 
system is and must be, not only the most tyrannical 
system on the globe, but also, the most expensive. 

But let us go to Rome itself. See there the successor 
of St. Peter occupying the throne of the Cassars— 
not only the king and sovereign of the States of the 

* Cotton's Four Years, p. 115. 



THE ANTICHRIST. 271 

Church, but the emperor over fair and distant nations. 
Look at the Vatican, look at St. Peter's ! What wealth, 
what immense wealth exhibits itself around the very- 
seat of him, who styles himself, the vicegerent of 
Christ on earth ! Nor is this all ; all kinds of supersti- 
tions are practised in Rome for the sake of getting 
money. " I thought," says, Dr. Sturtevant, writing 
from Rome, " when I last wrote to you, that I had some 
faint glimpse of the deceits and delusions practised on 
the followers of popery. I could see depths, frightful 
and immense, of treasures of gold and silver, which, 
papal imposition had extorted fiom the ignorant and 
superstitious, to pamper and uphold the dominion of 
the prince of darkness ; but I had not fathomed the 
greatest reservoir of all, I mean indulgences. No 
measures also are untried, that crafty policy suggests, 
to solicit contributions for the relief of suffering souls 
in purgatory. Agents bearing lanterns with a painted 
glass, representing naked persons enveloped in flames, 
parade the streets and enter houses with tales that 
alarm, and appeals that excite the compassion of these 
holy souls. So great is the dread of purgatory, that 
besides the satisfactions they make in their lifetime, 
many deluded souls leave large legacies to the church 
to procure masses daily, weekly, monthly, and yearly, 
as far as their money will go. Many would rather 
starve their surviving families, than neglect the souls 
of the departed. This doctrine is a mine as profitable 
to the church as the Indies to Spain."* All this 
takes place under the eye, and by the authority of the 
Pope ; yea, he himself is the chief tradesman in such 
things. The same writer speaks of the Pope himself, 
as at one time clothed "in robes of white and silver;" 
at another as decked " in scarlet and gold." The 
crowns and mitres of the bishops and cardinals who 
attended his Holiness, were also "glittering with 
jewels and set with precious stones." Surely, we 
have here almost the exact counterpart of what. John 
predicts — "And the woman was arrayed in purple 

* Letters from Rome. 



272 THE PAPACY PROVED TO BE 

and scarlet colour, and decked with gold and precious 
slones and pearls." And if we consider the vast trea- 
sures of the Roman Catholic priesthood in all coun- 
tries, and the wonderful resources of Roman Catholic 
institutions, the exclamation " so great riches !" used 
by the inspired writer, will not be found inappro- 
priate. 

Thus have we ascertained another coincidence be- 
tween Antichrist and the Papacy. Antichrist was to 
revel in wealth, and glitter in jewelry and pearls. 
He was to possess the riches of the nations. Rome 
has enjoyed all these for centuries. Seated as a 
queen, this idolatrous church has decorated herself 
for the espousals of all the kings and princes of Eu- 
rope, and of the world. She has had no mean lovers; 
for the great and the noble, conquerors and sover- 
eigns, have all bent at her feet and reveled in her 
smiles. But this very glory in which she arrays her- 
self, these meretricious ornaments in which she dis- 
plays herself before the nations, only proclaim with 
the tongue of living thunder, that she is not the 
spouse of Christ ; and that the day of her doom is 
approaching, when " the voice of the bride will no 
longer at all be heard in her; and when the light of 
a candle shall no longer at all shine in her." Hasten 
it, Lord, in its time, and let all the powers of Anti- 
christ fall before thy victorious truth ! 



THE ANTICHRIST. 273 



CHAPTER X. 



ANTICHRIST THE POSSESSOR OF GREAT TOWER. 

A large number of scriptural predictions concerning 
Antichrist, refer to the extent and greatness of his 
dominion. Daniel asserts that " his look was more 
stout than his fellows:" that is, that the evil power 
spoken of, should be an object of greater notoriety, 
than the other ten kingdoms, with which it was to be 
associated. The saints of the Most High were also to 
be "given into his hand/' for a period of twelve hun- 
dred and sixty years ; and even then, were to be de- 
livered from his hand only by some remarkable inter- 
positions of God himself. Dan. vii. 

The Apostle Paul describes the same wicked king, 
as "opposing and exalting himself above all that is 
called God, or that is worshipped," 2 Thess. ii. 4: 
that is, as elevating himself to the very pinnacle of 
power both in church and state. The Apostle John, 
however, is more explicit in his description. In refer- 
ence to this same evil king, or Antichrist, represented 
as a beast rising out of the sea, he says : "And the 
dragon gave him his power, and his seat and great 
authority." The dragon here referred to, is pagan 
Imperial Rome. Antichrist, therefore, occupying the 
very metropolis of the old Roman Empire, was to 
possess both its authority and power. But this is not 
all; "power was given him," says John, "over all 
kingdoms, and tongues and nations." Since the pre- 
vious description represented the power of Antichrist, 
as co-extensive with that of the Roman Empire, it is 
probable, that the "kindreds, and tongues and na- 
tions," here spoken of, were such as were previously 

24* 



274 THE PAPACY PROVED TO BE 

subject to Roman authority. But the direct power 
of Antichrist was to be as absolute as his dominion 
was extensive. "And he causeth all, both small and 
great, rich and poor, free and bond, to receive a mark 
in their right hand or in their foreheads; and that 
no man might buy or sell, save he that had the mark, 
or the name of the beast, or the number of his name." 
All the offices and privileges of society, were to be 
interdicted to all, be they sovereigns or subjects, high 
,or low, who should not yield implicit obedience to 
this tyrannizing power. The means, too, by which 
this evil king was to exercise such dominion is also 
foretold. "The ten horns which thou sawest are ten 
kings; these have one mind, and shall give their 
power and strength to the beast." Rev. xiii. xvii. 
Antichrist is himself but "a little horn," — his regal 
power is small; but, by means of the ten greater 
horns, or kingdoms, which with himself arose out of 
the ruins of old Rome, he exercises an absolute sover- 
eignty over the earth. Such are some of the many 
predictions concerning the power and dominion of 
Antichrist. Nor can one well avoid exclaiming while 
reading such prophecies, Surely John must be the 
historian and not the prophet, of modern Europe ! 
But the infatuation of the human mind, when under 
the influence of error, is amazing. The Jews, even 
while crucifying the true Messiah, were looking for 
a messiah to come ; and Papists, while exhibiting in 
their own system, and especially in their head, all the 
full-drawn features of the scriptural Antichrist, are 
yet speaking of Antichrist as something future. 

We are now prepared to meet the Papist on his 
own ground. He boasts of antiquity, of universal- 
ity, of authority, and of unity. All these in a certain 
sense we grant him. But, then, these very things are 
the evidences of the antichristian character of his 
whole system. They are the marks of " the beast," 
they are the boastings of the " little horn ;" they are 
the exaltations of u the man of sin ;" they are the 
divinely inspired criteria, by which the people of God 
are to know and avoid Antichrist. ■ 



THE ANTICHRIST. 275 

That Jesus Christ did not lodge either supreme 
spiritual, or supreme temporal power, in the hands 
of any one man, must appear evident to every candid 
reader of the New Testament. It is true, that during 
the lifetime of our Lord, and for some time after- 
wards, Peter, because more bold and fervid, and be- 
cause he was older probably than the other Apostles, 
acted a more conspicuous part than his brethren. 
Equally true, however, it is, that the Apostle Paul, 
because yet bolder and more daring than even Peter, 
and possibly more endued from heaven, is repre- 
sented in the later periods of the inspired history, as 
taking the lead of all the Apostles in the Christian 
ministry. But neither of these Apostles is spoken of 
as being the head over the other. Nor were they, or 
either of them, promoted in the apostolic office, above 
their fellow Apostles. As witnesses of the life, char- 
acter, doctrines, death and resurrection of their com- 
mon Master, the Apostles were all on an exact 
equality. As publishers of his gospel to mankind, 
they had all received, not a similar, but the same 
commission. As sharers in the influences and gifts 
of the Holy Spirit, they had all partaken of one com- 
mon baptism. And as planters of churches, and 
overseers, of the flock of Christ, they were all equally 
interested, equally esteemed. No disparity is there 
among them, except in gifts and natural endow- 
ments, except in grace and its manifold operations! In 
office they were one, in honour one, in love one. 
They were one family, one brotherhood, one Apos- 
tolate. 

Much less did Jesus entrust to the hands of any one, 
or even all of his Apostles, supreme temporal author- 
ity. He taught them, that " his kingdom was not of this 
world," and " to render unto Cassar the things that 
were Caasar's." The Apostles, too, following the in- 
structions of their Master, enjoined it upon their dis- 
ciples, "to be subject to the higher powers," assur- 
ing them, that " the powers that be are ordained 
of God," and were therefore entitled to obedience and 
respect from all Christians. Rom. xiii. " Whoever 



270 THE TAPACY rilOVED TO BE 

has read the gospel," says a Catholic writer, "knows, 
that Jesus Christ founded no temporal government, no 
political sovereignty. St. Peter and his colleagues 
were sent, not to govern, but to teach; and the autho- 
rity with which they were invested, consisted only in 
the light and benefits which they had to diffuse. Eve- 
ry one knows, he continues, that before Constantine, 
the Christian churches were only particular associa- 
tions, too often proscribed, and always strangers to the 
political system. The popes (bishops) in those times 
of persecution, and of fervour, certainly did not aspire 
to the government of provinces. It was enough for 
them to have the power of being virtuous with impu- 
nity. They obtained on earth no crown, but that of 
martyrdom." * 

Such was the state of original Christianity. No 
supreme spiritual, or supreme temporal power, was 
placed in the hands of any one man. The Apostles, 
as such, were on a perfect equality. The same equal- 
ity was maintained among the ministers who suc- 
ceeded them. The churches were separate associa- 
tions, each possessing its own local officers, and each 
independent of the rest. Nor was Christianity united 
to the state ; it was enough, that it was tolerated by 
the civil authority. 

It is a singular phenomenon, however, in the history 
of the world, that the system of religion which Jesus 
taught, of which he was himself the pattern, and 
which he left to mankind as a rich legacy — that a re- 
ligion so pure, so unostentatious, so separated from 
the insignia of power, that such a religion should have 
been so perverted in the hands of wicked men, as to 
become the greatest engine of power, the world has 
ever known; that its very doctrines, and promises, and 
revelations, its officers and organization, its rewards 
and its hopes — that all these, so full of grace, so re- 
dolent of heaven, should be formed into a great sys- 
tem of terror, in which the powers of three worlds 
are made to rest in fearful suspense upon the conscien- 

*Daunou, p. 1 — 3. 



THE ANTICHRIST. 277 

ces of mankind ! This transformation, we say, is won- 
derful, is wonderful indeed. And yet it is a transfor- 
mation which has actually taken place ; yea, upon 
which the eyes of men for more than ten centuries 
have been quietly gazing. 

The power of the Papacy is three-fold, indicated, 
as some say, by the triple crown, which the Pope 
wears as the badge of his dominion. The first of 
these is regal, or that which he wields over the 
"states of the church." The second is pontifical; 
or that which he exercises as supreme head of the 
church. The third is imperial, or that which he 
would exercise over the nations of the earth. 

It is not intended to dwell upon the first of these 
powers. According to most historians, the Pope be- 
came a temporal prince in the year 754, by a grant 
from Pepin, king of France. This temporal dominion, 
the Pope has possessed ever since. In itself it may 
be considered a small matter; the prince of a petty 
state, is not likely to exert any great influence any 
way, upon the history and destiny of nations. Even 
this fact, however, has in it a remarkable fulfilment 
of prophecy. " I considered the horns," says Daniel, 
"and behold there came up among them another little 
horn; before whom there were three of the first horns 
plucked up by the roots." This prediction accurately 
describes the Papacy as a temporal sovereignty. It 
came up among, or as some say, behind, or accord- 
ing to others after, the first ten horns upon the Roman 
beast. The Pope as a temporal prince, is located on 
the very apex, if we may so say, of the head of the 
beast. He is the central power. He came up too, 
later than the rest ; the ten Gothic kingdoms, having 
been previously formed. He also arose imperceptibly 
into this condition. Even to this day is it debated, 
precisely when the Pope became a temporal prince. 
The fact then, that the chief pontiff of Christendom 
is the sovereign also of a petty kingdom, though iu 
itself unimportant, yet is essential to the scriptural 
evidence, that the Papacy is Antichrist. It is one of 
those personal and smaller matters, which as strongly 



278 THE TAPACT PROVED TO BE 

as any thing else, indicate the fulfilment of a particu- 
lar prophecy. 

It is, however, the possession by the Papacy of the 
supreme spiritual, and the supreme temporal power, 
which must chiefly engage our attention. We are to 
survey the Pope, not as a petty Italian prince, but as 
the chief pontiff and the august emperor of Christen- 
dom. It is in the occupancy' and exercise of these 
two offices, that the Papacy has disturbed, or rather 
moulded, all the political and religious systems of Eu- 
rope ; and it is in its assumption of these fearful pow- 
ers, that its antichristian character is most discernible. 

The spiritual government at Rome may be divided 
into four periods — the congregational and presbyterial, 
the episcopal, the patriarchal, and the papal. 

The original church government at Rome was con- 
gregational and presbyterial. The supreme power 
was in the church, or body of believers; the officers 
of the church were presbyters and deacons. The 
Epistle to the Romans is addressed by Paul " to all 
that be in Rome, beloved of God, called to be saints." 
Rom. i. 7. Again the Epistle of Clement to the Corin- 
thians is from "the church of God which is at Rome."* 
If then, Paul wrote not to one man, or to a body of 
men, but to the church generally; and if Clement wrote 
not in his own name, but in the name of the church 
at Rome, it is evident, that at that time, the supreme 
spiritual power at Rome, was in the Roman church ; 
that is, in the body of believers in that city. 

The church at Rome, however, was organized as 
other apostolic churches, with bishops, or elders, and 
deacons. First, there is no good reason, why this 
church should be organized differently, and we know 
that 'other churches were so constituted. Phil i. 1. 
Acts xx. 1 Tim. hi. Secondly ; we have the tes- 
timony of Clement that this was the case. " The 
Apostles thus preaching," says he, "through countries 
and cities, they appointed the first fruits of their con- 
versions to be bishops and ministers (elders and dea- 

* Epis. Clem. 



THE ANTICHRIST. 279 

cons) over such as should afterwards believe, having 
first proved them by the Spirit." This however was 
done by the vote of the brotherhood. " Wherefore," 
continues Clement, " we cannot think that those can 
justly be thrown out of their ministry, who were either 
appointed by them, (the Apostles) or afterwards chosen 
by other eminent men, with the consent of the whole 
church. But we see how you (the Corinthians) have 
put out some from the ministry, which by their inno- 
cence they had adorned."'* The original ecclesiastical 
government then at Rome, as in all the early church- 
es, was congregational and presbyterial ; that is, the 
power was in the people, but was ordinarily exer- 
cised by presbyters or elders. 

The next form of this government was episcopal. 
It is evident, that between the close of the first cen- 
tury and the beginning of the fourth, most, if not all, 
of the early churches assumed the episcopal form. 
Some one of the congregational presbytery had been 
made permanent moderator, or sole head over the 
rest. As proof of this, let the following testimony of 
Jerome be considered: we quote from Bishop Hop- 
kins's " Church of Rome in her primitive purity." 
" With the ancients," says this learned father, "pres- 
byters and bishops were the same; but, by degrees, 
in order that the plants of dissension might be rooted 
up, the care of government was committed to one. 
Therefore, as the presbyters know themselves, by the 
custom of the church, to be subject to him who may 
be set over them, so should the bishops know, that 
they are superior to the presbyters, more by custom, 
than by the truth of our Lord's disposition ; (magis 
consuetudine quam dispositionis dominica? veritate) 
and that they ought to govern the church in com- 
mon:" (et in commune debere ecclesiam regere.)t 

The fourth form of the spiritual government at 
Rome, was patriarchal. Constantine, wishing to adapt 
the ecclesiastical to the civil polity, introduced a new 
arrangement in ecclesiastical government. This gave 
rise to the appointment, throughout the Roman em- 

* Epist. to Cor. +Page 305. 



280 - THE PAPACY PROVED TO BE 

pire, of bishops, archbishops, metropolitans, exarchs, 
and patriarchs. Under this new economy, Antioch, 
Alexandria, Rome, and afterwards Constantinople, 
became each the seat of a patriarch. Between these 
patriarchs, there arose of course some rivalry. The 
Roman patriarch, however, was generally superior, 
chiefly because he lived at the capital of the empire. 
When, however, ancient Byzantium, under the new 
name of Constantinople, became also the seat of civil 
authority, the two patriarchates of the two capitals of 
the empire, soon overshadowed those of Alexandria 
and Antioch. Rome, then, had but one rival, the 
patriarch of the eastern empire. As that patriarch 
was powerfully supported by the eastern court, it was 
far more difficult to gain ascendency over him, than it 
had been over other rivals. Power between these 
two ecclesiastical potentates was well nigh balanced 
for several centuries. At length, however, in the 
ninth century, a rupture took place between them, 
which divided Christendom into the eastern or Greek, 
and the western or Latin church. 

Besides the rivalry here alluded to, the Roman pa- 
triarch had other obstructions to his absolute headship 
over even the western church. These obstructions 
were found in the rights of metropolitans, and other 
subordinate presiding church officers. Each bishop 
and archbishop had his prerogatives : each state 
claimed for the church established in it, certain privi- 
leges. All these must be removed before the Roman 
bishop could become the absolute autocrat of the 
Latin church. " Their first encroachment of this 
kind," says Hallam, " was in the province of lllyri- 
cum, which they annexed in a manner to their own 
patriarchate, by not permitting any bishops to be con- 
secrated without their consent. This was before the 
end of the fourth century. Their subsequent advan- 
ces, however, were very gradual. About the middle 
of the sixth century, we find them confirming the 
elections of the archbishops of Milan. They came by 
degrees to exercise, though not always successfully, 
and seldom without opposition, an appellant jurisdic- 



THE ANTICHRIST. 281 

tion over the causes of bishops, deposed or censured 
in provincial synods. Valentinian III., influenced by 
Leo the Great, one of the most ambitious of pontiffs, 
went a great deal farther, and established almost an 
absolute judicial supremacy in the Holy See. 'We 
decree this,' says the emperor, < by a perpetual sanc- 
tion, that it is lawful for French bishops, as well as 
for those of other provinces, in violation of an ancient 
custom, to attempt nothing, without the authority of 
that venerable man, the Pope of the eternal city; but, 
let whatever the Apostolic Seat has sanctioned, or 
may have sanctioned, be to them all for law." 1 * 
This occurred in the year 455 ; and although there 
was resistance to this imperial decree, yet it shows 
what the designs both of the Emperor and the Pope 
were. 

Gregory I. greatly increased the power of the Ro- 
man See. "He dwelt," says Hallam, "more than his 
predecessors, upon the power of the keys, as exclu- 
sively, or at least principally, committed to St. Peter. 
In a letter to the Spanish churches, he uses the follow- 
ing language — "a sede apostolica,qua3 omnium eccle- 
siarum caput, est" — "from the apostolic seat, which is 
the head of all the churches." This was at the close 
of the fifth century. 

The celebrated edict of Phocas, in 606, constituting 
the Roman bishop the head of the church, is well 
known. In that decree it is asserted, that " the name 
of universal becomes only the Roman church, as that 
which is the head of all the churches, and is appro- 
priate to none but the Roman pontiff."! 

It is strange to observe here, that the very supre- 
macy which emperors and popes were pressing upon 
metropolitans and other bishops, those bishops were 
themselves inviting. In a synod of French and Ger- 
man bishops held at Frankfort, in 742, it was decreed, 
that as a token of their subjection to the See of Rome, 
all metropolitans should receive from the hands of the 
Pope, the pallium, as a badge of office — " metropoli- 

* Middle Ages, chap. vii. t Baronius. 

25 



2S2 THE PAPACY PROVED TO BE 

t anos pallia ab ilia sede quserere, et per omnia prae- 
cepta S. Petri canonice sequi." 

It was in the latter part of this century, that one 
Isidore Mercator, or Peccator, who was either a syco- 
phant of the Pope, or the rival, possibly, of some 
metropolitan or other church dignitary, issued the 
Decretals of the early popes or bishops of Rome. 
These Decretals were a summary of the pretended 
decrees which Anaclct, Clement, Euaristus, and other 
popes, to the time of St. Sylvester, had passed. They 
were all fabrications of the grossest kind. In them, 
however, the greatest possible amount of power was 
conceded to the popes of Rome. " Every bishop was 
amenable only to the immediate tribunal of the Pope. 
Every accused person might appeal directly to the 
chief pontiff. New sees were not to be erected, nor 
bishops translated from one see to another, without 
the sanction of the Pope." " They also forbid the 
holding of any council, even a provincial council, 
without the permission of the Pope."* " Upon these 
spurious decretals," says Hallam, " was built the great 
fabric of papal supremacy, over the different national 
churches ; a fabric which has stood after its founda- 
tions crumbled beneath it." It is evident, however, 
that the churches of Europe must have been previ- 
ously prepared for the yoke, or such gross fabrications 
never could have been made the means of enforcing 
such bondage. 

But one more step was needed to complete the 
spiritual ascendency of the Roman hierarch; he needed 
agents, amenable only to himself, and who should go 
or come according to his will. These he found in 
several monastic orders, whom he freed from all sub- 
jection to metropolitans and bishops, but held in entire 
subserviency to himself as sole head of the church. 
These were his most faithful and devoted allies; and 
as many of them had great power over the people, 
and even over kings, the authority of the Roman pre- 
late became supreme throughout Christendom. 

* Daunou, 27. 



THE ANTICHRIST. 283 

Thus did the little church planted in apostolic days 
beside the throne of the Caesars, struggling itself 
through centuries for a bare existence, watered by the 
tears and cemented by the blood of martyrs — thus did 
this little church, prostrate at first before the imperial 
throne, climbing up afterwards around that throne, 
and subsequently occupying the seat of that throne, 
thus did it become mistress of Christendom, and its 
pastor, monarch of the world! How little did the 
first band of Christian disciples at Rome, meeting, it 
may be, in a garret, or a retired chamber, how little 
did they anticipate a result like this ! How little did 
they desire it ! Their form of government was en- 
tirely different. With them, power, (if it deserved the 
name) was in the hands of the brotherhood. The 
church as composed of individual members, was su- 
preme. Their discipline was exercised by faithful 
presbyters; men chosen by themselves, and under 
whose teachings and control, they enjoyed both 
liberty and order. With them, there was no pomp, 
no show. No St. Peter's excited the wonder of tra- 
vellers; no Vatican received their humble pastors. 
The crown was on no head, the sword in the hand of 
none. Nor did they boast of supremacy over their 
brethren; they were satisfied to be themselves Chris- 
tians. Such was the Roman church in her infancy; 
such in her purest, and really apostolic days. With 
this church, we claim fraternity ; and although Rome 
to us is no more a veneration, than Ephesus or Au- 
tioch, or any other of the early churches; yet, amid all 
the rubbish of the Papacy, and the solemn mockeries 
of Antichrist, yea, beneath, it may be, the very chair 
of St. Peter, there is dust, forgotten dust, that we 
do esteem. It is the dust of those tried and worthy 
men, who planted the Roman church; who were 
living examples of Christian doctrine and practice in 
that church; who studied the Scriptures daily, and 
met each night for prayer; who despised tyranny, but 
rejoiced in the freedom of the gospel; who lived in 
love and fellowship with Christ; such men, we repeat 
it, we love; their principles we love; their names we 



284 THE PAPACY PROVED TO BE 

venerate. But, with Rome as she now is, with Rome 
as she has been for more than a thousand years, we 
can have no sympathy, no fellowship, no common in- 
terest. Our prayer is, that she may be overthrown, 
and that her arm of iron may be removed from 
oppressed Christianity. 

We are now to consider the imperial, or supreme 
political power of the Papacy. This power was the 
result chiefly of the spiritual headship of the Papacy 
over Christendom. Had the popes been but the 
temporal lords of their own small territory, or but the 
metropolitans of a particular district, their authority 
would have been limited. As temporal princes, they 
could have claimed obedience only from their own 
subjects; and as the occupants of an episcopal see 
their supervision could have extended over none but 
the churches of their own diocese. But when the Pope 
was constituted supreme pontiff, especially when he 
was considered as the Vicar of Christ upon earth, and 
his decisions regarded as final and infallible, a su- 
premacy over thrones and kings was the inevitable 
result. Politics and religion cannot be kept entirely 
separate. There are many points at which the state 
must touch the church, and there are many moral 
questions which must relate to princes and cabinets. 
Even were the church and state entirely distinct in 
their general administrations, one infallible and su- 
preme head of the church, would be at least liable to 
interfere with the free and regular exercise of the 
civil government. In cases, however, where church 
and state are united, the interference is inevitable, and 
must be frequent. Now in Europe, from the days of 
Constantine, there was the closest union between reli- 
gion and politics. Long before the downfall of the 
Roman Empire, this system was adopted. And when 
that empire sunk, and the modern kingdoms of Europe 
arose on its ruins, neither prince nor bishop thought 
of a separation between these two systems. A na- 
tional, or rather an imperial religion, every where ex- 
isted. The consequence of this was, that while popes 
and bishops were in a certain sense, held as the sub- 



THE ANTICHRIST. 2S5 

jects of kings and princes, the latter were also con- 
sidered spiritually as the subjects of the former. Pos- 
sibly, some might imagine, that such mutual sub- 
jection might be maintained without detriment to the 
peace of society. Such, however, the history of Eu- 
rope has proved, is not likely to be the case. Espe- 
cially is it not likely to succeed on such a magnificent 
scale, as was attempted in Catholic Europe. There 
are too many national interests and prejudices, too 
many kings and bishops, too many passions and mo- 
tives to ambition, for a scheme like this to exist with- 
out agitation, without tyranny and rebellion. Hence, 
the history of Europe throughout the papal supre- 
macy, exhibits not the smoothness of a lake unruffled 
by the passing breeze, but the turbidness of a sea, 
dashed and tossed by conflicting winds. Papal unity 
in these times was but one perpetual struggle; and 
papal harmony, but the symphony of uninterrupted 
discords. The result, however, of such struggles and 
agitations, at least for centuries, was the gradual but 
complete ascendency of papal power over the sove- 
reigns of Europe. 

Nor was the high political power of the Pope, the 
result alone of his pontifical station; that station itself 
was made the abode of certain divine attributes. The 
popular idea was, that God and St. Peter were eccle- 
siastically one. The Pope, personally, might be but a 
man; he might have faults, yea great faults; yet, as 
Pope, he was God's representative, Christ's vicar; 
he could not err; and his will was supreme in 
heaven, as well as on earth. His anathema was held 
in the utmost dread; and his interdict subjected even 
the greatest princes to the deepest humiliations. At 
his command all the services of religion were arrested; 
marriages, masses, and even burials were prevented. 
Subjects were freed from their allegiance to their law- 
ful sovereigns, and even the assassination of the prince 
was considered a virtue. 

Among the proximate causes which advanced the 
power of the Pope, Daunou, mentions the follow- 
ing. "The political revolutions which followed the 



286 THE PAPACY PROVED TO BE • 

dethronement of Augustulus, the accession of Pepin to 
the throne of France, and of Charlemagne to the 
Empire; the weakness of Louis-le Debonnaire, the 
division of his states among his children, the impru- 
dence of some of the kings who invoked the thunders 
of the Holy See against each other; the fabrication of 
the Decretals, the propagation of a canonical jurispru- 
dence, quite contrary to the ancient laws of the church; 
the rivalries between the two houses of Germany, the 
projects of independence conceived by several of the 
Italian cities, the crusades, the inquisition, and the 
innumerable multitude of monastic establishments; 
these," says this Catholic authority, "are the causes 
which brought on, established, aggrandized, and so 
long sustained the temporal power of the Popes, and 
facilitated the abuse of their spiritual functions."* 
Thus did the state of things both without and within 
the church, the agitations of the political system, 
and the doctrines of the religious, unite in the eleva- 
tion of the Papal See above the capitals of Europe. 
Nor should we omit in this catalogue of causes, the 
ambition of the Roman Pontiffs themselves. Gre- 
gory VII., Innocent III., Julius II., and Boniface VIII., 
were as ambitious of power, as an Alexander, a Caesar, 
or a Napoleon. Their desire was, not simply supre- 
macy in the church, or even in Europe, but supre- 
macy throughout the world. 

The gradual development of this wonderful system 
of power, will now be considered. From the days of 
Constantine, Christian bishops, and especially Roman 
bishops, exerted more or less influence upon the policy 
of the country. "Even under the Roman Emperors," 
says Hallam/'they had found their way into palaces; 
they were sometimes ministers, more often secret 
counsellors, always necessary but formidable allies, 
whose support was to be conciliated, and interference 
respected."! 

After the fall of the throne of the Caesars, the civil 
obedience of the bishop of Rome became, after a 

* Court of Rome, 253. t Middle Ages, chap. vii. 



THE ANTICHRIST. 287 

short interval, subject to the eastern Emperor, and to 
the Exarch of Ravenna, as his lieutenant. The ven- 
eration, however, of the new Gothic kingdoms for 
their spiritual head, and the ancient habit of the west 
in rallying around a western political centre, together 
with some difference of doctrine between Rome and 
Constantinople, well nigh counterbalanced the author- 
ity of the successors of Constantine ; and while they 
exalted the Pope, made his subjection to a distant 
sovereign, rather tacit, than efficient. Hence, the 
readiness of the Papal See to constitute a western 
emperor in the person of Charlemagne ; and hence 
the haughty language it sometimes employed toward 
the eastern court. The following is an extract of a 
letter to Leo III., from Gregory II., whom Gibbon 
styles, "the founder of the papal monarchy," and 
whom also Catholic writers are in the habit of repre- 
senting as a model of patience and loyalty. " You 
now accuse," says Gregory, "the Catholics of idola- 
try ; and by the accusation you betray your own im- 
piety and ignorance. To this ignorance we are com- 
pelled to adopt the grossness of our style and argu- 
ments. The first elements of holy letters are sufficient 
for your confusion ; and were you to enter a gram- 
mar school, and avow yourself the enemy of our 
worship, the simple and pious children would be 
provoked to cast their hornbooks at your head. You 
assault us, tyrant, with a carnal and military hand; 
unarmed and naked, we can only implore Christ, the 
Prince of the heavenly host, that he will send unto 
you a devil, for the destruction of your body and the 
salvation of your sdul. Abandon your rash and fatal 
enterprise, reflect, tremble, repent. If you persist, 
we are innocent of the blood that will be spilt in the 
contest; may it fall on your own head."'* Such was 
the language of Gregory II. to the greatest emperor 
of Christendom, and also his own lawful sovereign. 
Gregory III. his immediate successor, went still fur- 
ther, and excommunicated the whole sect of the Icon- 
oclasts, and Leo among thera.t 

* Rome, xlix. t Dauflou, p. 13. 



2S8 THE PArACY PROVED TO BE 

The authority of the popes over the new king- 
doms was of a more decisive character. The first 
remarkable interference of this authority in political 
matters occurred in France. Pepin, the son of the 
celebrated Charles Martel, was exercising the author- 
ity, but durst not. usurp the name, of king. This 
name belonged to Childeric, a regular descendant 
from Clovis, who had established the French mon- 
archy. The case was referred to Pope Zacharias. 
He decided that Childeric, the lawful sovereign, should 
be shorn and placed in a convent; and that Pepin 
should assume both the name and the insignia of 
royalty. True, the decision in this case was but 
that of a supreme judge, giving his opinion in a ques- 
tion of doubt and perplexity. But what right had a 
Christian pastor to decide who should reign over a 
political kingdom? If the reference was a matter of 
policy on the part of Pepin, and of conscience on the 
part of the French, it was also one of power in the 
hands of the Pope. His sentence was authoritative, 
and it was final. Hence Eginhard, the biographer of 
Charlemagne, says that Pepin was made king — "jussu 
et auctoritate Pontificis Romani" — "by the command 
and authority of the Roman Pontifex." This occurred 
about the middle of the eighth century. 

Fifty years after the important decision above allu- 
ded to* that is, on Christmas day, A. D. SOO, Pope Leo 
III. crowned Charlemagne, the son of Pepin, Emperor 
of the West. Daunou affirms that this was done, not 
by the Pope, alone, but by " an assembly of the clergy, 
of the nobility, and of the people of Rome."* Anas- 
tasius, however, affirms, that Charles was made em- 
peror — "Dei nutu atque B. Petri clavigeri regni 
coelorum" — " by the will of God and of the blessed 
Peter, the keys-bearer of the kingdom of heaven. " 
" On Christmas day," says Grimshaw, " when the 
monarch was attending mass in St. Peter's church, 
at Rome, the supreme Pontiff advanced, and placed 
upon his head an imperial crown ; and having con- 

* Court of Rome, 24. 



THE ANTICHRIST. 2S9 

ducted him to an imperial throne, declared, that he 
should thenceforth be styled Emperor and Augus- 
tus."* 

As the chair of St. Peter had virtually made both 
a king for France, and an emperor for the west, the 
subsequent subjection of these thrones to the dicta- 
tion of the Pope, would seem to be a matter of course. 
The son and successor of the late emperor, was the 
first to experience evils of this kind. Louis I., sur- 
named Le Debonnaire, divided his kingdom among 
his three sons, Lothaire, Pepin, and Louis. The birth 
of a fourth son, by a second marriage, Charles the 
Bald, was the means of associating the three first 
against their father and the last. In these royal con- 
troversies, not only the prelates of France, but the 
Pope also took a prominent part. Gregory IV. allied 
himself to the three rebellious sons. He entered 
France in person, and without the permission of 
Louis. He caused the army of Louis to desert him, 
and became thus the means and instigation of the 
dethronement of the son of Charlemagne. It was 
at this time, that in a letter to the bishops, he uses the 
following insolent language: — "Know ye that my 
chair is above the throne of Louis." " It would be 
painful" says Daunou, " to trace the details of the 
well known humiliations of Louis I. How Hebo, his 
creature, and other bishops condemned him to a public 
penance ; how upon his knees before these prelates 
he recited publicly a confession of his crimes, among 
which he enumerates the march of his troops during 
the carnival, and the convocation of a parliament on 
holy Thursday ; how, dragged from cloister to clois- 
ter, to Compeigne, to Soissons, to Aix-la-Chapelle, to 
Paris, to St. Denis, he seemed destined there to termi- 
nate his days." Such was the son of Charlemagne 
in the hands of the ecclesiastics, who had aspired to 
control the throne of France and of the empire. 

Louis II. was equally subservient to the power of 
the Pope. " He went on foot before the pontiff, served 

* Hist. France, 31. 



290 THE PAPACY PROVED TO BE 

him as an esquire, and led his horse by the bridle !" 
Charles the Bald, in a submissive letter to the clergy, 
affirmed, that " the bishops are the throne where God 
sits to render his decrees!" The power of the Pope, 
however, was far superior at this time to that of either 
bishops or kings. An experiment was made of that 
power. Lothaire, king of Lorraine, and great grand- 
son of Charlemagne, had repudiated his wife, Theut- 
berge. This repudiation had occurred after a lawful 
examination before a council of bishops. The Pope, 
however, Nicholas I., thought proper to annul the 
whole proceedings. He ordered the king to take back 
the wife from whom he was lawfully divorced; 
threatened him with excommunication if he refused ; 
sent a legate to compel compliance with his mandate; 
and even proceeded so far as to depose two of the 
bishops, who sat in one of the councils by which the 
divorce was granted. Lothaire was forced into obe- 
dience, although ably defended by his brother, the 
Emperor Louis. Thus did the arbitrary will of the 
new sovereign of the Seven Hills, control at once, 
emperors and kings, councils and bishops! This 
occurred about the year 863. 

Under the Pontificate of John VIII., Charles the 
Bald was made emperor, when his brother, the king 
of Germany had superior claims to that office. The 
language used by the pontiff on the occasion, is signi- 
ficant: "We have judged him worthy of the imperial 
sceptre — we have elevated him to the dignity and 
power of the empire — we have decorated him with 
the title of Augustus."* In a council at Troyes, in 
France, over which this same pope presided, besides 
various excommunications against persons of distinc- 
tion, it was decreed, "that bishops shall be treated 
with respect by the secular powers, and that none 
shall be so bold as to sit in their presence, unless they 
shall be directed to do so." 

Such were the perpetual collisions between the 
civil and ecclesiastical powers in France, during the 

* Court of Rome, 47. 



THE ANTICHRIST. 291 

Carlovingian race of kings. The officers of the church, 
instead of being subject to civil rulers, arrogated to 
themselves a vigilant supervision over those rulers. 
Crowns were conferred by popes; and thrones made 
vacant by their simple volition. No doubt, the con- 
tests between the descendants of Charlemagne had a 
powerful tendency to promote the frequent exercise 
and gradual ascendency of ecclesiastical power. There 
were many other causes, however, conspiring to the 
same result. The general ignorance that prevailed, 
the gross superstitions that were practised, the erro- 
neous notions entertained of the office and preroga- 
tives of church-officers — especially the almost divine 
homage paid to the Pope — all these tended to lower 
the civil and exalt the ecclesiastical authority. The 
Papacy had not as yet, however, reached its full 
grown stature. Other centuries were required for this. 
Before we trace its fuller developments, however, 
through these centuries, it will be proper to notice an 
event which powerfully accelerated its advancement. 
This event was the fabrication of two documents, the 
objects of which were to elevate the power of the 
Pope to the highest possible pitch. The Decretals and 
the Donation of Constantine were both invented, it is 
thought, in the eighth century. The former, which 
we have already noticed, was designed to establish 
the absolute supremacy of the Pope in the church, 
the latter to give him supreme control in the state. 
The following is a quotation from the latter docu- 
ment. It employs the language of Constantine the 
Great. "We ascribe to the See of St. Peter, all dig- 
nity — all power — all imperial power. Besides, we 
give^to Sylvester and his successors our palace of 
Lateran — we give him our crown, our mitre, our 
diadem, and all our imperial vestments — we remit to 
him the imperial dignity. We give, as a pure gift, to 
the holy pontiff, the city of Rome, and all the western 
cities of Italy, as well as the western cities of other 
countries. In order to give place to him, we yield 
our dominion over all these provinces, by removing 
the seat of our empire to Byzantium, considering that 



292 THE PAPACY PROVED TO BE 

it is not right that a terrestrial emperor should pre- 
sume the least power, where God has established the 
head of religion."* This document is admitted, by all 
Catholic writers at the present time, to be a mere 
forgery; and yet, so ignorant were men in the middle 
ages, and so blinded by papal authority, that it was 
universally received as authentic. "This donation/' 
says Daunou, "obtained belief so long, that in 1478, 
Christians were burnt at Strasburg for having dared 
to doubt its authenticity V It is easy to see what an 
exaltation of papal power, what a stretch of papal 
ambition, would naturally arise from a popular and 
general belief like this. 

In the tenth century, we have another most painful 
instance of the deep humiliations to which the throne 
of France was again subjected by the Pope of Rome. 
Hugh Capet had supplanted the Carlovingian line of 
kings, and established the Caputian — that which con- 
tinues to the present time. His son and successor, 
Robert, had married Bertha, his cousin of the fourth 
degree, to whose son also, by a previous husband, he 
had stood as god-father. The validity of this mar- 
riage, although authorized by seven bishops, was 
denied by the Pope. As the king was unwilling to 
put away his wife, he incurred from the holy see the 
sentence of excommunication, and his kingdom was 
laid under an interdict. " It was the first time/' says 
Daunou, "that the church of France saw herself under 
an interdict, or received the injunction to suspend the 
celebration of divine offices — the administration of the 
sacraments to adults — the religious burial of the dead." 
Such was the effect of this sentence of excommunica- 
tion, that the king of France was deserted by all his 
attendants and domestics, save two servants, who are 
said, on the authority of a cardinal,! to have cast to 
the dogs what provisions were left from the royal 
table, and also to have purified by fire every vessel 
the excommunicated monarch touched ! Humbled by 
such rigorous treatment, Robert was compelled to 

* Court of Rome, 4. t Peter Damiere. 



THE ANTICHRIST. 293 

yield, and Gregory V. had the satisfaction to see 
both bishops and king subservient to his pontifical 
mandate. 

Thus were matters preparing for a universal Theo- 
cracy. The full conception of that theocracy, and its 
partial completion, was the work of the celebrated 
Hildebrand. " The idea," says Daunou, " of a uni- 
versal theocracy, had taken in his ardent and severe 
mind, the character of a passion. His whole life was 
consecrated to this enterprise."* 

To accomplish this vast scheme, Hildebrand at- 
tempted, first, to make the church independent of the 
state, and next to extend the power of the church 
gradually, but universally over the state. To render 
the church less dependent upon civil authority, he vir- 
tually abolished the right of lay-investiture, required 
every bishop to come to Rome for consecration, and 
established a new mode of electing the Pope. The 
power of nominating a successor in the chair of St. 
Peter was at this time in the emperors of Germany. 
According to the decree however, of Nicholas II., of 
which Hildebrand was the real author, " the cardinal 
bishops were to choose the supreme Pontiff, with the 
concurrence, first of the cardinal priests and deacons, 
and afterward of the (Roman) laity. Thus elected, 
the new Pope was to be presented to Henry, and to 
such of his successors, as should personally obtain 
that privilege."! To render his authority yet more 
efficient, Gregory had a special legate or represen- 
tative, clothed with extraordinary powers, in each 
country of Europe. These legates collected taxes, 
intimidated bishops, and kept even kings in awe. 
They were ready at any moment, either to report 
misconduct to Rome, or to fulminate from their own 
seats, in the name of the Pope, the anathemas of the 
Holy See. 

* Court of Rome, 77. 

t Hallam. — Under Alexander III., the laity were excluded, and the 
consent of the sovereign not required in the election of a Pope. Two 
thirds of the college of cardinals decided the choice. This is the pre- 
sent mode of electing the Pope. 

26 



294 THE PAPACY PROVED TO BE 

There are twenty-seven maxims, ascribed to Gre- 
gory VII., from which the character of his administra- 
tion may fairly be inferred. The following are a few 
of them :— "That the Pope has the right to depose all 
princes, to dispose of all crowns, to reform all laws. 
That lie can never err, that he alone can nominate 
bishops, convoke councils, preside at them, dissolve 
them : that princes must kiss his feet, that by him sub- 
jects are absolved from their oath of allegiance ; in a 
word, that there is but one name or power in the world, 
viz., the Pope." 

Nor did Gregory simply write maxims. His acts 
corresponded with his creed. "It would be neces- 
sary," says Daunou, "to enumerate all the princes 
who reigned during the time of this Pope, in order to 
furnish the list of those, who were smitten, or menaced 
by him with excommunication. Sardinia and Dal- 
matia, he considered only as fiefs, dependent on the 
tiara. To Demetrius of Russia, he wrote: "We have 
given your crown to your son." Nicephorus Botinia- 
tes, the Greek emperor, he commanded to abdicate 
his throne. Boleslas, king of Poland, he declared 
fallen, adding that Poland should no longer be a 
kingdom. Solomon, king of Hungary, he bid go to 
the Hungarian old men and learn, that their country 
belonged to the Roman Church. To the Spanish 
princes he wrote, that St. Peter was their lord para- 
mount, having the right to the revenues of all their 
little states. Robert Guiscard he punished by anathe- 
mas. From the Duke of Bohemia, he exacted the 
tribute of a hundred marks of silver. Philip I. of 
France he denounced as a tyrant, plunged in crime 
and infamy ; and upon William the Conqueror, he 
enjoined it as a duty, to render homage for his king- 
dom, to the Apostolic See. The greatest trophy, 
however, of the ambition of Gregory, was the Em- 
peror Henry IV. Contrary to the new doctrines of 
Papacy, Henry had made some investitures; this was 
a capital offence. Gregory despatches two legates 
to Germany, to summon the emperor to appear at 
Rome, to answer in person to the Pope, for the 



THE ANTICHRIST. 295 

crimes alleged against him. The emperor refused. 
This refusal led to a rupture between the two poten- 
tates, in which Henry was excommunicated by the 
Pope in the following words: — " On the part of God 
Omnipotent, and by my plenary authority, I forbid 
Henry, the son of Henry, to govern the Teutonic 
kingdom, and Italy. I absolve all Christians from 
the oaths which they have made to him, or which 
they shall make to him. It is forbidden to every 
person to render him any service as to a king." 
The humiliations of Henry, consequent upon this 
sentence of excommunication, are thus described by 
Hallam. " Gregory was at Canossa, a fortress near 
Reggio, belonging to his faithful adherent, the Count- 
ess Matilda. It was in a winter of unusual seve- 
rity. The emperor was admitted, without his guards, 
into an outer court of the castle, and three suc- 
cessive days remained from morning till evening, 
in a woollen shirt, and with naked feet, while Gre- 
gory, shut up with the countess, refused to admit him 
to his presence. On the fourth day he obtained absolu- 
tion, but only upon condition of appearing on a cer- 
tain day, to learn the Pope's decision, whether or no 
he should be restored to his kingdom, until which time 
he promised not to assume the ensigns of royalty."* 

Such was the height of power, to which the Papal 
See had advanced, towards the close of the eleventh 
century. Gregory VII. however, only drew the out- 
lines of a dominion, which his successors, and especi- 
ally Innocent III., were to establish and complete. 
We have already noticed how the Donation of Con- 
stantine and the Decretals of Isidore tended to augment 
papal power. We must now notice another instru- 
ment of the same kind. This instrument is " the 
Digest of Gratian." This Digest consists of a com- 
pilation of various canons for the regulation of eccle- 
siastical polity. It was divided into three parts, the 
first treating of ecclesiastical persons, the second of 
judgments, and the third of sacred things. Its popu- 
larity and influence were wonderful. "It was ex- 

* Middle Ages. 



29G THE PAPACY PROVED TO RE 

plained," says Daunou, "in the schools, cited in the 
tribunals, and invoked in treaties. It had almost be- 
come the public law of Europe, when the return of 
light dissipated, by slow degrees, the gross imposture." 
The character and design of this celebrated Digest may 
be learned from the following. "By it," continues 
the same author, " the clergy were held not to be 
amenable to answer in the secular tribunals: the civil 
powers were subjected to ecclesiastical supremacy : 
the state of persons, and the acts which determine it, 
were regulated, validated, or annulled, by the canons 
and the clergy; the papal power was enfranchised 
from all restrictions ; the sanction of all laws of the 
church was ascribed to the Holy See, that See itself 
being independent of the laws published and confirmed 
by itself." Such was the jurisprudence, by which papal 
authority was carried to its summit, throughout Eu- 
rope, a jurisprudence, whose origin was fraud, whose 
popularity was based upon ignorance and supersti- 
tion, by which all civil rights were trampled in the 
dust; and whose sole object was, the independent 
establishment of one vast papal monarchy. This 
new system of law was first published by a Benedict- 
ine monk, in the year 1152. Pope Eugene III. gave 
it at once his pontifical sanction, and thus constituted 
it the law of the church ; and virtually the law of 
Europe. 

We are now about to stand upon the summit of 
papal ascendency. For nearly nine hundred years, 
that is, from Constantine the Great, to Pope Innocent 
III., the bishop of Rome had regularly been rising in 
influence and power. For about six hundred years, 
that is, from the grant of Pepin to the same pontificate, 
had this bishop not only been a temporal prince, but 
had been gradually establishing his authority over the 
thrones and crowns of all other temporal princes. At 
that period, when other kingdoms have usually begun 
to wane, and to feel the decrepitude of age, the papal 
power was only in its strength, exhibiting a health- 
fulness which indicated the absence of decay, and 
wielding an influence at once absolute and formidable 



THE ANTICHRIST. 297 

to the kings of the earth. "The noonday of papal 
dominion," says Hallam, "extends from the pontificate 
of Innocent III. inclusively, to that of Boniface VIII. ; 
or in other words, through the thirteenth century. 
Rome inspired during this age all the terror of her 
ancient name. She was once more the mistress of 
the world, and kings were her vassals." 

The empire of Innocent III. and of the popes of the 
thirteenth century, was as great, if not greater, than 
that of the old Romans under Trajan and Adrian. 
By the conquest of Constantinople, the east had been 
brought into subjection to the Pope. Nations farther 
north than ever acknowledged an emperor or a con- 
sul, bowed to the chair of St. Peter; while westward, 
the broad Atlantic only was the boundary of the 
Pope's dominion. Africa was in possession of the 
infidels, but even here, the crusaders took several of 
their strong holds. 

But the dominion of the popes was as powerful as 
it was extensive. Innocent established himself in 
Italy more firmly than his predecessors. " He abol- 
ished the consulate, and arrogating to himself imperial 
rights, he invested the prefect with his powers. He 
installed public officers, and received the oaths of the 
senators. Out of Rome also, Orbitello, Viterbia, Om- 
bria, Romagna and the Marche d'Ancona, acknow- 
ledged Innocent III. as their sovereign. Reigning 
thus from sea to sea, he conceived the hope of con- 
quering Ravenna, of getting fully the inheritance of 
Matilda, and of getting more in subjection to him the 
two Sicilies."* 

The authority of Innocent, however, extended be- 
yond Italy. " In one year" says Daunou, " Innocent 
III. gave three crowns, that of Wailachia, of Bohemia 
and of Arragon. He also conferred that of Armenia." 

The power of this pontiff, however, was more felt 
in abasing than in giving crowns. The three most 
powerful sovereigns during the pontificate of Innocent, 
were Otho IV. emperor of Germany, Philip Augustus, 

* Court of Rome, 125. 
26* 



298 THE TAPACY PROVED TO BE 

king of France, and John, king of England. Otho 
he excommunicated, Philip he not only excommuni- 
cated, but laid his kingdom under an interdict; and 
John he brought to the deepest possible humiliation. 
The crime of John was his opposition to an appoint- 
ment, which the Pope had made, of an archbishop of 
Canterbury. The pontiff first laid an interdict upon 
the kingdom of John ; he next excommunicated the 
monarch, delivering him over to the wrath of God; he 
then deposed him, as no more fit to occupy the throne 
of England. And as if this were not enough, he even 
ventured to cede to his rival Philip, the entire domi- 
nion of the English monarch. 

The Pope however, had in England one of his 
" legates." Pandolph undertook to effect a reconcilia- 
tion between the pontiff and the king. He advised 
John to receive from the Pope as a pure gratuity and 
in the most humble manner, the kingdom from which 
he had been deposed. The following is the account 
which Daunou gives of this affair. "John upon his 
knees before Pandolph, put his hands between those 
of this priest, and pronounced, in the presence of the 
bishops and lords of his kingdom, the following words : 
<I, John, by the grace of God, king of England, and 
lord of Ireland, "for the expiation of my sins, of my 
free will, and with the advice of my barons, give to 
the Roman church, to the Pope Innocent and his suc- 
cessors, the kingdom of England and the kingdom of 
Ireland, with all the rights attached to the one and to 
the other. I will hold them hereafter of the Holy 
See, of whom I will be a faithful vassal, faithful to 
God and to the Church of Rome, to the sovereign Pon- 
tiff, my lord, and to his successors lawfully elected. 
I bind myself to pay every year a rent of a thousand 
marks of silver (about sixty three thousand dollars,) 
that is to say, seven hundred for England and three 
hundred for Ireland."* The money was immediately 
paid. The legate having kept the sceptre and crown 
of the monarch five days, returned them as a pure 

♦Court of Rome, 123. 



THE ANTICHRIST. 299 

gift. He then left England, and entering France, 
forbade Philip to wage war upon England, as now a 
fief of the papal autocrat. 

But Innocent went further. As if the powers of 
excommunication and interdict, were not adequate to 
his purposes, he employed two other modes of execu- 
ting his will. These were, crusades and the inquisi- 
tion. The crusades had hitherto been employed only 
against Mohammedans. Innocent turned them against 
Christians. The Greek church was the first to ex- 
perience the dreadful effects of this mode of conver- 
sion. Constantinople was taken, its palace rifled of 
its treasures, French emperors appointed, while In- 
nocent congratulated himself by saying — " God, wish- 
ing to console the church by the union of the schis- 
matics, has caused the empire to pass from the proud, 
superstitious, and disobedient Greeks, to the humble 
and submissive Latins." 

The Albigenses were the next class of Christians 
to experience the vengeance of a crusade. Innocent 
ravaged their country, transferred the territory of 
Raymond, their protector, to Monfort, and reduced to 
desolation and ruin, these once flourishing provinces. 
Nor was this all. Whatever Christian prince now 
began to prove refractory, was threatened, not simply 
with excommunication and an interdict, but with a 
crusade. Thus did this Pope ingeniously turn toward 
the household of faith, that tremendous power, which 
had hitherto been directed only against the infidels 
of Asia. 

But there was another instrument wielded, indeed 
originated, by this sagacious pontiff — the Inquisition. 
The object of this barbarous tribunal, was not simply 
to ascertain heresy, but to eradicate it from the con- 
science and heart. For accomplishing this work, the 
Apostles had depended upon truth accompanied by 
the Spirit of God. Not so Pope Innocent and his 
illustrious successors. They resorted to torture, and 
to torture of the most dreadful character. The sus- 
pected person was confined to a most loathsome 
dungeon, from which the light was excluded. He 



300 THE TAPACY PROVED TO BE 

was subjected to the most rigorous treatment. He 
was frequently brought before his spiritual judges, 
and every effort was made to force him to the con- 
fession of his heresy. If obstinate, he was tied, sus- 
pended by a pulley and suddenly dropped down, 
often to the dislocation of his bones, or the fracture of 
his limbs. He was compelled to drink great quantities 
of water, until unnaturally distended, when an iron 
bar was placed across his stomach and pressed by 
great weights. Or, if this kind of torture did not 
answer, he was gradually roasted before slow fires. 
These tortures were varied, according to circum- 
stances, and they were also protracted more or less 
according to the perseverance or timidity of the sub- 
ject. In all casefc however, they were horrible and 
excruciating to the last degree. Multitudes perished 
under them, and multitudes who endured them, were 
only transferred from this dreadful court, to meet a 
yet more terrible death. 

Innocent was the author of this institution. "The 
friars Raynier, and Guy, and the arch-deacon Peter of 
Castelnau, are the first inquisitors," says Daunou, 
"known in history. Innocent enjoined it upon princes 
and people to obey them; upon princes to proceed 
against the heretics denounced by these missionaries; 
upon the people to arm themselves against princes 
who were indocile, or had too little zeal."* The 
first inquisitorial commission was sent by Innocent 
into Languedoc, to extirpate the heresy of the Albi- 
genses. Proving useful here, it was subsequently 
introduced into all the countries of Italy, except 
Naples; into the kingdoms also of Spain and Portu- 
gal, and attempts were made to erect it in all the 
other kingdoms of Europe. 

Such was the pontificate of Innocent III., the 
haughtiest, and probably the most successful of the 
popes. "A pope," said he, "a vicar of Christ, is su- 
perior to man, if he is inferior to God. He is the 
light of day; the civil authority is but the fading star 
of night." 

♦Court of Rome, 130. 



THE ANTICHRIST. 301 

We cannot here pursue a minute history of the 
popes, or point out the almost innumerable instances 
in which they domineered over the princes of the 
earth. We refer the reader on this subject to the 
standard histories on modern Europe, and to authors 
who have made it their business to delineate the 
usurpations and blasphemies of this proud and insa- 
tiable power. Let us, however, notice some of the 
doctrines taught by those famous instruments called 
papal bulls. 

In a bull of Boniface VIII., against Philip IV., is 
the following language. "God has established me 
over the empires to pluck up, to destroy, to ruin, to 
dissipate, to edify, to plant. " In another, called 
Unam Sanctam, Boniface thus expresses himself: 
"The temporal sword ought to be employed by kings 
and warriors for the church, according to the order 
and permission of the Pope. The temporal power is 
subjected to the spiritual power, which institutes it, 
and judges it, and which God alone can judge. To 
resist the spiritual power, then, is to resist God, unless 
we admit the two principles of the Manicheans."* 
Pope Pius V., in the bull in which he excommuni- 
cated Queen Elizabeth, expresses himself thus: " He 
that reigneth on high hath constituted one (the Pope) 
prince over all nations, and all kingdoms, that he 
might pluck up, destroy, dissipate, ruinate, plant, and 
build. "t Sixtus V. also, in the bull in which he ex- 
communicated the King of Navarre, and the Prince of 
Conde, asserts, that "the authority given to St. Peter 
and his successors, excels all the powers of earthly 
kings and princes."! 

Such have been the gradual development, and the 
ultimate height, of the papal empire. Presiding at 
first, but as a Christian pastor, over a small congrega- 
tion, the Roman bishop rose by degrees, and under a 
great change of circumstances, became the supreme 
political, as well as the supreme spiritual, head of 
Christendom. Indeed, much more than this is true; 

* Court of Rome, 149. t Barrow, 19. t Ibid. 18. 



302 THE PAPACY PROVED TO BE 

as vicar of Christ, as the sole and supreme representa- 
tive of the Eternal, the Pope has arrogated to himself 
honours and prerogatives not less than divine. Were 
this system carried out, the world would be subject to 
one man, and that one man would become the uni- 
versal object, not only of civil and ecclesiastical, but 
also of religious homage. Every throne on earth 
would be extinguished but that of the Pope ; every 
capital would be destroyed but that of the Pope ; 
every system of religion would be annihilated but 
that of the Pope, It is impossible that a system of this 
kind should always exist. Man could not bear, God 
would not suffer, its perpetual continuance. Such a 
system is monstrous, is unnatural, is contrary to 
every political, social, moral, and religious interest of 
mankind. It withers the heart, it paralyzes society, 
it degrades man, it insults God. Hence, about the 
beginning of the fourteenth century, causes began to 
work, whose tendency was the gradual, but ultimate 
overthrow of this whole system. These causes began 
in politics, began in education, began in religion, 
began in everything. Public sentiment, that had long 
favoured the Papacy, had come to its flood, and an 
ebb of human opinion began, adverse to the whole 
system of spiritual despotism. These causes, with 
great and powerful auxiliaries, are still at work; and 
although there have been obstructions in their way, 
still are they destined to operate till the entire papal 
fabric shall only be among the legends of the past. 
Cold, and long, and dreary, it is true, has been the 
winter, through which the church and society have 
passed. But the spring has dawned, the summer is 
approaching, the warming sunbeams are falling, the 
earth is relaxing, the fields are smiling, and no power 
of man can prevent the rich harvest of blessings, that 
God is about to bestow on a ransomed and love-lit 
world. True, the papist would still carry us back to 
his dreary Decembers — to his dark and gloomy win- 
ters; he would still surround us with snow, and frost, 
and death. But no, the voice of God has gone forth; 
the Spirit of the Eternal is moving on the hearts of 



THE ANTICHRIST. 303 

men, and retrogression is impossible. Onward is the 
watchword, and onward all things will go; the Papacy 
to destruction, the church and society to liberty, sal- 
vation. 

But let us now apply to our subject the facts we have 
here contemplated. The book of God foretells, that 
after the apostolic days, somewhere in the approach- 
ing future, a great power should arise, arrogating to 
itself divine honours, " exalting itself above all that is 
called God, or that is worshipped;" possessing "great 
authority," having "power over all kindreds, and 
tongues and nations; and causing all, both small and 
great, to receive a mark in their right hands or in their 
foreheads; and that no man might buy or sell, save 
he that had the mark." This power was also to have 
its seat at Rome; it was to be a nominally Christian 
power, for it was "to depart from the faith." It was 
to be in itself a small power, "a little horn," but to 
derive its strength from the kingdoms around it; 
" these kingdoms having one mind to give their 
power and strength to the beast." Such are the 
predictions; but where shall we find the facts? We 
cannot find them in imperial Rome ; for this power 
was to arise upon the ruins of the empire, and it was 
to continue in existence twelve hundred and sixty 
years, which the Roman empire did not. We cannot 
find them in any one, or even in all the kingdoms of 
Europe ; we cannot find them among the Lutherans 
or the Calvinists. Hence Romanists, dissatisfied with 
all applications of these prophecies to the past, refer 
them to the future. They speak of Antichrist as 
yet to come. But, then, they forsake the prophecy; 
for it is certain that Antichrist was directly to succeed 
the downfall of the Roman empire. Where, then, is 
Antichrist? Let facts speak ; let Europe, which has 
been down-trodden so long by papal power, testify. 
Let prostrated crowns, and abased monarchs, bear 
witness. Let the blood of martyrdom be heard — all 
these declare, that if there can be an Antichrist, the 
papal autocrat is he. 



304 THE PAPACY PROVED TO BE 



CHAPTER XI. 



ANTICHRIST DISTINGUISHED FOR CRAFT AND TRETENDED MIRACLES. 

In the "little horn" upon the head of the fourth beast 
in Daniel's vision, were " eyes like the eyes of man." 
This peculiarity was seen by the prophet in none of 
the other ten horns. These eyes were the symbols of 
knowledge and sagacity. And as the " little horn" 
indicated not a good, but a wicked power, they were 
designed to express the cunning and craft, which such 
wicked power would employ, in persecuting the saints 
and in opposing God. The Apostle Paul gives us the 
idea more literally. He describes the man of sin as 
coming " with all deceivableness of unrighteousness" 
(sv Tiaor] aHatrj t ^ aScxtaj), and as " speaking lies in 

hypocrisy, (sv vrtoxpiati >^Ev8ohoycov. ) 

That these passages refer to Antichrist, even Ro- 
manists themselves admit. " The little horn," says 
the Commentator on the Do way Bible, "is commonly 
understood of Antichrist." The same authority says, 
" The man of sin agrees to the wicked and great Anti- 
christ, who will come before the end of the world." 
The difference between this commentator and our- 
selves is, that, while he considers Antichrist as yet to 
come, we affirm, that he is even now in the world." 

If then, these passages refer to Antichrist, they 
teach, that cunning and craft are to be among his 
chief characteristics. That these traits are more noto- 
rious in the papal church, than in any other estab- 
lishment ever known among mankind, needs scarcely 
to be affirmed. The evidences of their existence have 
filled its history for more than a thousand years. 

The first instance we notice of the craft of this 
church is, in its mode of interpreting the holy Scrip- 
tures. That the Scriptures are to be interpreted 



TIIE ANTICHRIST. 305 

like all other books, is evident. Although the truth 
in them is inspired, that is, delivered from heaven, 
yet the language is human. The very object of this 
volume is, to make known to man, in his own modes 
of speech, the will of God for his direction and salva- 
tion. The Papacy, however, considers this book of 
such difficult interpretation, that, withholding it from 
the people generally, it only furnishes such portions 
as its forced, though infallible interpretations, have so 
far glossed, that the original meaning is entirely con- 
cealed. 

We shall notice only two of the unnumbered per- 
versions of this kind. In Matt. xvi. 18, Christ ad- 
dresses Peter in the following language : " And I say 
unto thee, that thou art Peter, and upon this rock**I 
will build my church, and the gates of hell shall not 
prevail against it." This text has been used by 
Catholic writers as the very foundation of their papal 
system. " It is proved," says Dens, " that Peter re- 
ceived supremacy from Christ above the other Apos- 
tles from Matt. xvi. 18, where the supremacy is pro- 
mised, and John xxi. where it is conferred."* The 
passage referred to in John is the following: "Then 
said Jesus unto them again, Peace be unto you; as 
my Father hath sent me, even so send I you. Whose- 
soever sins ye remit, they are remitted unto them, and 
whosesoever sins ye retain, they are retained unto 
them." This latter passage, in which Christ addresses 
the apostles in a body, and in which he conferred 
upon them, if any thing, equal authority, is said to 
teach Peter's supremacy above his brethren. Surely, 
if this was the time, when Peter had conferred upon 
him the supremacy previously promised, he never re- 
ceived it at all. And as the text quoted to prove that 
Peter received the supremacy has failed, so, no doubt, 
will the text said to contain the promise of supremacy, 
also fail. 

1. This supremacy is not contained in the words of 
this text. There is evidently a wide distinction be- 

* Theol. xxiii. 
21 



30G THE PAPACY PROVED TO BE 

iween the word Peter (m^oj) and the two words, 
"this rock (tavtrj i n 7t£te,a) used in this verse. They 
are not the same, either in our English version, or in 
the original Greek.* The nearest that these words 
can approximate to identity, is in the following ver- 
sion of the text — 'Thou art a stone, and upon this 
rock I will build my church.' Now it is certain, that 
if Christ had intended to say, that his church should 
be built upon a stone, he would have used the same 
word in both parts of the sentence. But he affirms 
that his church shall be built, not upon a stone, but 
upon a particular rock. Nor is this all— the word Peter 
here is evidently used as a proper name, and not as a 
collective noun. If then Christ had intended to af- 
fiffn, that he would build his church upon the apostle, 
he would have used the following mode of address : 
'Thou art Peter, and upon thee will I build my church.' 
Where that apostle is meant in the next verse, this is 
the mode of expression: "I will give to thee the 
keys, &c." Besides the fact, too, that these words 
are really different in themselves, the sense of the 
passage requires, that they should be different. Sup- 
pose them identical ; then Christ is made to say, that 
his church shall be built on Peter. Now, besides the 
positive falsehood, if not blasphemy, of such a decla- 
ration, there is absurdity in the very idea. How can 
a church, or government of any kind, be built upon a. 
man? Romulus, though the first king, was not the 
foundation of the Roman government. Nor are the 
kings of England or France the foundation of the re- 
spective monarchies in those countries. The founda- 
tion of a government is its constitutional laws; the 
foundation of a church is its fundamental doctrines. 
It is absurd to speak of any man as the foundation of 
either church or state ; a man may be a founder, or a 
builder, or a ruler, but never a foundation. But ad- 
mit this absurdity; place Peter as the foundation of the 
church; then we deny that he can be its ruler. There 
certainly is some difference between the foundation of 

* See Appendix, Note F. 



THE ANTICHRIST. 307 

a house, and its master. If Peter therefore be at the 
foundation, he cannot also be at the head of the church. 
The very ground therefore, which these critics take, 
defeats their object, and renders Peter's primacy, as 
contained in this text, impossible. 

2. Nor does the context show that the primacy of 
Peter is contained in these words. The following 
verse has been quoted with this intention: "And I 
will give unto thee the keys of the kingdom of hea- 
ven." Now, there certainly must be a wide difference 
between occupying the foundation of a house, and 
carrying its keys. The two offices cannot be performed 
by the same person;* if Peter therefore be the foun- 
dation, he cannot be the keys-carrier, and if he be the 
keys-carrier, he cannot be the foundation. To sup- 
pose therefore, that our Lord intended to convey the 
same idea, by two such different and opposite figures, 
is to suppose him ignorant of the meaning of language. 
Nor can such supremacy be inferred from the prece- 
ding verses. Christ had asked the question — " Who 
do men say, that I, the Son of man, am?" The reply 
of the apostles was, "some, John the Baptist, some, 
Elias, and others Jeremias, or one of the prophets." 
He then asked the apostles themselves, as to their 
belief in the matter, — "But who say ye that I am?" 
Peter, more promptly than the rest, exclaimed : " Thou 
art the Christ, the Son of the living God." — " Blessed 
art thou, Simon Bar-jona;" says Jesus, "for flesh and 
blood hath not revealed it (viz. that I am the Christ, 
the Son of the living God) unto thee, but my Father, 
which is in heaven. And I say unto thee, thou art 
Peter, (that is, by this confession, thou well deservest 
the name I have given thee) and upon this rock (the 
truth which thou hast confessed, that I am the Christ) 
I will build my church, and the gates of hell shall not 
prevail against it." Such is evidently the meaning of 
the passage. Hence at the conclusion of the conver- 
sation, Jesus charged his disciples, that " they should 
tell no man that he was Jesus, the Christ." This was 

* See Appendix, NoLc G. 



308 THE PAPACY PROVED TO BE 

the truth after which the Saviour was inquiring; it 
was the truth which Peter confessed; it was the truth 
which Christ affirmed had been revealed to him by 
his Father ; it was the truth which he wished, for 
the present, to be kept secret; — and it is the truth 
upon which the Christian church, both was to be, and 
is founded. 

Roman Catholic writers tell us, that Christ used the 
Syriac word, Cephas, which has no variety of gender. 
Admit it. They still have to prove, that by the use 
of the word Cephas in the second instance, Christ did 
not mean a rock, but the apostle of that name. Mat- 
thew, however, must have understood the Syriac. He 
was also inspired in writing the Greek. Why, then, 
does he render the second Cephas by petra, and not 
by petron? If he believed his Master meant the 
same thing, in the twofold use of the term Cephas, 
why did he use, in the second instance, a word which 
always signifies a rock, but never the apostle Peter? 
This supposition makes even this inspired writer to 
err, worse than a mere tyro in the use of language. 
Thus, it is impossible, upon any rational mode of cri- 
ticism, to wrest out of this passage the primacy of the 
apostle Peter. It is not there, nor the promise of it. 

3. Nor can such primacy be educed from this passage 
through the analogy of Christian doctrine. Were the 
primacy of Peter of the importance ascribed to it by 
Papists, then might we expect to find it so interwoven 
with Christian doctrine in the Holy Scriptures, as to 
leave no doubt of its reality. We find it, however, 
not even hinted at in the doctrinal portions of the New 
Testament. " Other foundation," says Paul, " can no 
man lay than that is laid, which is Jesus Christ." 
1 Cor. iii. 11. In the book of Revelation, too, where 
John speaks of the twelve foundations of the holy 
city, he does not represent the name of Peter as the 
only one written on those foundations; but " the names 
of the twelve apostles of the Lamb." Rev. xxi. 14. 
The apostle Paul also represents converted gentiles, 
as being built, not upon Peter, but "upon the founda- 
tion of the apostles and prophets, Jesus Christ himself 



THE ANTICHRIST. 309 

being the chief corner-stone." Eph. ii. 20. Let it be ob- 
served here, too, that neither John nor Paul represents 
the apostles, or the apostles and prophets, as the foun- 
dation either of the church or holy city. John speaks 
of the names of the apostles only as being written on 
the twelve foundations. And Paul draws, in 1 Cor. 
in., a very broad distinction between the foundation, 
which an apostle lays, and an apostle himself. The 
primacy of Peter, then, is no such article of Christian 
faith, that one must infer it from Matt. xvi. 18, be- 
cause, by a great perversion of. language, it may be 
inferred from that passage. 

4. Nor can the primacy of Peter be inferred from 
this passage, from any thing afterwards recorded, 
either in the life of this apostle, or in the history of 
the early church. What sovereignty did Peter exer- 
cise, either at Jerusalem, at Antioch, or any where 
else? Was he a very Pope, and were the other apos- 
tles but cardinals around him? Every one knows 
the entire falsehood of such a supposition. The apos- 
tle Paul declares, that "he was not a whit behind the 
very chiefest of the apostles." 2 Cor. xi. 5. And in 
enumerating church officers, he places at the head of 
the list, not Peter, but the "apostles" jointly. "And 
God hath set some in the church, first apostles." 
1 Cor. xii. 28. 

Thus have we shown, from the words themselves, 
from the context, from the analogy of Scripture doc- 
trine, and from subsequent facts, that the primacy of 
Peter is neither contained nor promised in this text. 
Yet, Papists deduce from it the three following con- 
clusions: — that Peter was constituted head of the 
church, that this supremacy was set up at Rome, and 
that it has been left in that city as a legacy to all suc- 
ceeding—I kno w not whether to say — apostles, bishops, 
or popes ! 

The other passage of Scripture which Papists have 
forced into their service, is that contained in Matt, 
xxvi. 26-28. "And as they were eating, Jesus took 
bread and blessed it, and brake it, and gave it to the 
disciples, and said, Take, eat; this is my body. And 

27* 



310 THE PAPACY PROVED TO BE 

he took the cup and gave thanks, and gave it to them 
saying, Drink ye all of it; for this is my blood of the 
new testament, which is shed for many for the remis- 
sion of sins." To most readers this passage is per- 
fectly simple and of easy comprehension. No one 
but a Papist would ever imagine, that by the expres- 
sions, this is my body, (tovto ton, to oco^a /xov) — this 
is my blood, (tovto ya£ eatv to alfia /xov) — that Christ 
meant his literal body and blood. The body of Christ 
was then before the very eyes of the disciples unbro- 
ken; his blood was .in his veins unshed. It must, 
therefore, have been perfectly manifest to the apostles 
that their Master was speaking figuratively, and not 
literally. But, upon this simple language, have Ro- 
manists founded the monstrous doctrine of transub- 
stantiation! The following is a decree of the Coun- 
cil of Trent: "Whosoever shall deny that in the sacra- 
ment of the most holy eucharist are contained truly, 
really, and substantially the body and blood, together 
with the soul and divinity of our Lord Jesus Christ, 
and therefore the entire Christ, but shall say that he 
is in it only as in a sign, or figure, or virtue; let him 
be accursed."* Here, not only are the words of 
Christ literalized, which they were not intended to be, 
but they are transcended. The most rigid interpreta- 
tion that can be adopted, would only require that the 
bread should be the body, and the wine the blood of 
Christ. But even this literalism did not satisfy Rome. 
She must have also the "soul" and "divinity" of our 
Lord — yea, the " entire Christ" Nor is this all: the 
entire Christ, she teaches, is contained in each frag- 
ment of the bread, and in each drop of the wine. Nor 
is even this all; the bread and wine, thus converted 
into the entire Christ, even in their minutest particles, 
are offered to the people -to be adored with the wor- 
ship of latria, that which is paid to God only! Nor 
is even this all. The sacrifice of the mass is next 
offered, for the living and the dead. Here is certain- 
ly one of the most extraordinary bundles of absurdi- 

* De sacro-sancto eucharistiae Sacramento. 



THE ANTICHRIST. 311 

ties, which ever entered into the head of mortal. Bread 
and wine, converted by a priest, into something like 
a thousand Christs at a time! And as this is a daily- 
service, performed in many places over the earth, and 
also in past generations, many millions of times, al- 
most as many Christs have thus been formed, as there 
are particles of sand on the banks of the Tiber! How 
shocking to common sense is such a doctrine ! And 
yet, this is the Papal mode of interpreting Scripture! 
No wonder that Papists prohibit the common reading 
of the word of God; for even, the most superficial ac- 
quaintance with this holy volume, would be sufficient 
to overthrow their entire system. 

The two texts of Scripture we have been consider- 
ing, through the gross perversions of their meaning by 
Papists, have given rise to the Pope and the Mass, 
those tremendous agents of papal power and papal 
superstition. The same mode of interpretation is pur- 
sued, in deducing from the oracles of God, scriptural 
authority for all their various inventions and super- 
stitions. Thus it is coolly affirmed, by Dens, that 
since the candlestick in the Jewish tabernacle had 
seven branches, therefore, there are seven sacra- 
ments; and that since Peter alone of all the apos- 
tles walked with Christ on the water, therefore, we 
may infer his primacy. 

A second instance of the craft of the Papacy, may 
be found in its use of tradition as a divine rule of faith. 
One would imagine, that its convenient mode of in- 
terpreting Scripture would answer all its purposes. 
But no, the Bible, even when eclipsed and surrounded 
by papal interpretations, still emits too much light 
upon the consciences of these crafty men, to allow all 
their gross departures from its teachings. They need, 
therefore, another and a yet more flexible rule of faith. 
Hence, tradition is placed upon equal footing with 
Scripture in matters of faith and practice. But even 
tradition, and especially early tradition, is too inflexi- 
ble for them. They must, therefore, invent some 
method to divest it of its power of reproof. What is 
that method? Peter Dens shall inform us: -'What- 



312 THE PArACY PROVED TO BE 

ever the Catholic church holds, or decrees as such, is 
to be regarded as tradition. "* This is perfectly legi- 
timate; for if the church has the right to make tradi- 
tion its rule of faith, instead of the Scriptures, it cer- 
tainly must have the right also, to mould and fashion 
that tradition as it pleases. Here then is another 
abyss of papal fraud. This crafty power passes off 
to hundreds of thousands of men, its own fabricated 
traditions, as containing that will of God, which they 
are bound to obey! Here are the eyes of " the little 
horn," — here " the man of sin," coming in " all de- 
ceivableness of unrighteousness." 

But neither perverted Scripture, nor perverted tra- 
dition could give to this wicked power sufficient 
liberty. It had recourse, therefore, to positive and 
barefaced forgeries. The chief pillars of papal usur- 
pations in the middle ages were the false Decretals, 
and the Donation of Constantine. These two instru- 
ments gave to the Pope unlimited power, in both 
church and state; and yet, they were both mere 
fabrications! " No one," says Hallam, " has pretend- 
ed to deny for the last two centuries, that the impos- 
ture of the Decretals is too palpable for any but the 
most ignorant ages to credit. "t " The falsity of the 
Donation," says Daunou, " according to Fleury, is 
more generally admitted, than that of the Decretals of 
Isidore; and if the Donation of Constantine should 
yet obtain any credit, it would be sufficient to trans- 
cribe it, in order to show it to be unworthy of be- 
lief." X Here, then, are two celebrated forgeries, ■ 
known to be such by the papal hierarchy, and yet 
for centuries appealed to, for the support and exten- 
sion of papal authority over the liberties both of church 
and state ! 

But the power of the Pope needs to be extended in 
another direction. It is not enough to annihilate the 
independence of thrones, and the freedom of the 
people of God; the infernal regions must be entered, 

* Theol, ch. xviii. t Middle Ao"es, ch. vii. 

t Court of Rome, 3. 



THE ANTICHRIST. 313 

and the fires of purgatory kindled. "Purgatory," 
according to Bellarmine, "is situated in the centre of 
the earth; it forms one of the four compartments into 
which the infernal regions are divided. In the first 
of these the damned are placed; the second is purga- 
tory; in the third reside the spirits of infants who 
died without baptism; the fourth is limbus, the 
abode of the pious who departed this life before the 
birth of Christ, and were delivered by him when he 
descended into hell. The pains of purgatory are so 
horribly severe that no sufferings ever borne in this 
world can be compared with them. How long they 
continue is not known; but it is thought that the process 
of purification is very gradual, and that some will not 
be thoroughly cleansed till the day of judgment." 

This is the doctrine which the Council of Trent en- 
joins, shall be " everywhere taught and preached" 
(doceri et ubique praedicari). But no such doctrine 
as this, is contained in the word of God. The blood 
of Christ, we are there assured, " cleanseth us from 
all sin." 1 John i. 7. The apostle Paul also teaches 
that " there is no condemnation to them that are in 
Christ Jesus." Rom. viii. 1. He also asserts that for 
such " to be absent from the body, is to be present 
with the Lord." 2 Cor. v. 8. A wonderful salvation 
would that of Christ be, indeed, if after souls had 
taken refuge in him as their Saviour, they must still 
be sent down to the infernal regions, to suffer in the 
fires of purgatory, the expiation of their offences! 
Such a doctrine is a reproach upon Christ, is contrary 
to the whole teaching of the Scriptures, is calculated 
to enslave even those who are pardoned, and is, more- 
over, subversive of the entire scheme of salvation by 
grace. There is no grace in it, as certainly there is 
no truth. Why then such an invention? Simply to 
increase the power and wealth of the Roman priest- 
hood. These are the motives; and if these could 
cease to operate, the fires of purgatory would long 
since have been extinguished. 

Look next at the long catalogue of sacred relics. 
The apostle Paul taught, that in his day, as now, 



314 THE PAPACY PROVED TO HE 

"the fashion of this world passeth away." And 
Isaiah had affirmed even before Paul, that "all flesh 
is grass, and all the goodliness thereof as the flower 
of the field." Moses too had declared earlier still, 
" dust thou art and to dust thou shalt return." These 
physical laws, however, seem to have had no applica- 
tion to the bones of saints, the wood of the Saviour's 
cross, or even to his coat. All these, and ten thou- 
sand others like them, are carefully preserved by 
pious Roman Catholics, as mementos of ancient 
piety, and objects of religious homage! "They 
show at Rome," says a modern traveller, "the heads 
of St. Peter and St. Paul encased in silver busts and 
set with jewels; a lock of the virgin Mary's hair, a 
phial of her tears, and piece of her green petticoat; a 
robe of Jesus Christ sprinkled with his blood, some 
drops of his blood in a bottle, some of the water 
which flowed out of the wound in his side, some of 
the sponge, a large piece of the cross, all the nails 
used in the crucifixion ; a piece of the stone of the 
sepulchre on which the angel sat; the identical por- 
phyry pillar on which the cock perched when he 
crowed, after Peter denied Christ; the rods of Moses 
and Aaron, and two pieces of the wood of the real 
ark of the covenant."* Now can any one imagine, 
that Papists who have the least intelligence can pos- 
sibly believe that these are bond fide relics ! They 
know that they are not. Why then are they employ- 
ed as objects of religious veneration ? To delude the 
vulgar, to extort money from them, and to deepen the 
shades of that already too dark superstition, in which 
Catholic ecclesiastics are made to move, as superna- 
tural beings ! Popery ! Popery ! Thou hast an 
awful doom before thee, when the Judge of all shall 
tear off thy mask, and reveal thy nakedness to an ab- 
horring world ! 

These are only a few of the many "lies spoken in 
hypocrisy" by which this unnatural and wicked sys- 
tem is sustained. This whole papal fabric is based 

* Cramp. 361. 



THE ANTICHRIST. 315 

in fraud, is pillared on falsehood, is defended by de- 
ceit, and propagated by hypocrisy. 

We now proceed to consider the miracles per- 
formed by the Papacy, as proof of its antichristian 
character. The Apostle Paul represents Antichrist 
as coming "after the working of Satan, with all 
power, and signs and lying wonders." — (cr^stotj, *cu 

It is a remarkable fact, that while all other sects 
and religious parties believe that miracles have long 
since ceased, the ends having been answered for 
which they were appointed, papists still pretend, 
that miracles are performed in their communion. 
Were such miracles real and not pretended, and were 
they, moreover, performed by holy men, and in the 
cause of truth, the Romish church would stand out 
before the world, as a divinely constituted body, and 
as having the indwelling of the Holy Ghost. But, if 
these miracles are base impostures, and if they are 
performed by wicked men in defence of error, then 
do they proclaim with the voice of thunder, that the 
Papacy is Antichrist, and that the 'Roman chnrch is 
but marking herself with the signs of the beast. 

That the Papacy sanctions modern miracles is cer- 
tain. What is the doctrine of transubstantiation, but 
a standing recognition of miraculous power in the 
Romish priesthood? Can we imagine a greater mi- 
racle, than the formation of a " whole Christ," from a 
piece of bread ? Neither Moses, nor Elijah, nor Peter, 
nor Jesus, performed so wonderful a miracle as this. 
Extreme unction is also attended with miraculous 
effect. " Whosoever shall affirm," says Trent, " that 
the sacred unction of the sick does not confer grace, 
nor forgive sins, nor relieve the sick, (nee alleviare 
infirmos,) but that its power has ceased, as if the gift 
of healing existed only in past ages; let him be 
accursed." Every saint, too, who is canonized at 
Rome, must have performed miracles', previously to 
his being admitted to such exalted honour. " Before 
a beatified person is canonized, the qualifications," 



316 THE PAPACY PROVED TO BE 

says Buck, "of the candidate are strictly examined 
into, in some consistories held for that purpose; after 
which one of the consistorial advocates, in the pre- 
sence of the Pope and cardinals, makes the panegyric 
of the person who is to be proclaimed a saint, and 
gives a particular detail of his life and miracles; 
which being done, the holy father decrees his canoni- 
zation, and appoints the day." Such canonization, 
however, cannot take place until fifty years after the 
candidate's death; when, as one would think, it must 
be a pretty difficult task, either to establish or dis- 
prove the reality of his miracles. 

As specimens of the miracles performed in the 
papal church, we give the following. "At Hales," 
says Hume, "in the county of Gloucester, there had 
been shown, during several ages, the blood of Christ 
brought from Jerusalem; and it is easy to imagine 
the veneration with which such a relic was regarded. 
A miraculous circumstance also attended this miracu- 
lous relic; the sacred blood was not visible to any one 
in mortal sin, even when set before him; and till he 
had performed good works, sufficient for his absolu- 
tion, it would not deign to discover itself to him. At 
the dissolution of the monastery, the whole contri- 
vance was detected. Two of the monks, who were 
let into the secret, had taken the blood of a duck, 
which they renewed every week: they put it into a 
phial, one side of which consisted of thin and trans- 
parent crystal, the other of thick and opaque. When 
any rich pilgrim arrived, they were sure to show him 
the dark side of the phial, till masses and offerings had 
expiated his offences; and then finding his money, or 
patience, or faith nearly exhausted, they made him 
happy by turning the phial." 

This is a specimen of a bond fide Roman Catholic 
miracle! For several generations, had our English 
ancestors paid their homage at this celebrated monas- 
tery. They revered. the very earth on which such a 

* Hist. Eng., ch. xxxi. 



THE ANTICHRIST. 317 

holy building stood. They venerated the monks resi- 
dent here, as men of peculiar sanctity, and as the inti- 
mate friends of the Deity. They especially worshipped 
the holy relic, and felt, whenever they saw the pre- 
cious blood, that their sins were all forgiven. They 
left their offerings and gifts with a cheerful heart, and 
returned to their homes, not only to tell the glad story, 
but also to forward other pilgrims to the holy spot. 
And what does the whole turn out to be? The blood 
of a duck every week renewed ! A base trick of 
designing and covetous monks! Surely, we must 
blush for humanity at a scene like this. All this is 
done, too, under the holy sanctions of religion, and as 
carrying palpable evidence to the heart of every 
beholder, of the truth of the gospel, and the authority 
of the papal church. 

The same historian furnishes another example of 
the same kind of miracles. " A miraculous crucifix,'' 
says he, " had been kept at Boxley in Kent, and bore 
the appellation of 'the rood of grace.' The lips, and 
eyes, and head of the image, moved on the approach 
of its votaries. Hilsey, bishop of Rochester, broke 
the crucifix, at St. Paul's cross, and showed to the 
whole people, the springs and wheels by which it 
had been secretly moved."* Here was another papal 
wonder. Multitudes had worshipped this crucifix, as 
they would Christ himself. They had felt all the 
emotions of joy and astonishment while gazing upon 
it. They had enriched its keepers, and blessed their 
own consciences with the tokens of pardon and salva- 
tion. And what is this great wonder? The mere 
mechanism of Romish priests, to enforce superstition, 
to exalt themselves, and to enrich their fraternity. 
And yet these are the proofs incontrovertible — the 
miracles which papists boast as affording divine testi- 
mony to the purity and authority of their system! 
From the benefits of such miracles, may God ever 
deliver his church and people! 

The two following miracles are taken from the 

* Hist, of Eng., chap. xxxi. 
28 



318 THE PAPACY PROVED TO BE 

Roman Breviary. " St. Francis Xavicr turned a suffi- 
cient quantity of salt water into fresh, to save the 
lives of five hundred travellers, who were dying of 
thirst, enough being left to allow a large exportation 
to different parts of the world, where it performed 
astonishing cures ! St. Raymond de Pennafort laid 
his cloak on the sea, and sailed thereon from Majorca 
to Barcelona, a distance of a hundred and sixty miles, 
in six hours !"* . 

These are but a few of the myriads of similar mi- 
racles which Popery tolerates, which Popery practises, 
and of which Popery boasts ! That they are incredible, 
every one can at once perceive— that they are not only 
superstitious, but fraudulent, none can doubt. Why 
then their existence ? Why, they were invented, ages 
past, to support the church and to make gain. They 
are a part of the transmitted commerce of mystical 
Babylon. But for such miracles, much of the trading 
capital of Rome would be left in the market. The 
business, therefore, must be kept up; and as long as 
there are devotees simple enough to credit such 
things, there will, of course, be found priests wicked 
enough to defend and practise them. And there is 
another reason :— Rome must fulfil her destiny : she 
must correspond to every prophecy concerning her ; 
and one of these prophecies is, that she will practise, 
through the working of Satan, "signs and lying won- 
ders." 

Here, then, we have two additional marks ot Anti- 
christ most strangely meeting in the Papacy. Anti- 
christ was to practise craft and deceit, above all other 
powers. For these things Rome has been unrivalled 
in the history of human governments. Antichrist was 
also to perform "lying wonders," and "signs;" he 
was to be notorious for false miracles. Such miracles 
are every where characteristic of the Romish commu- 
nion. If, then, scriptural predictions are expected to 
have their fulfilment in corresponding facts, what set 
of facts can more clearly indicate the fulfilment of 

* Cramp. 3fi5. 



THE ANTICHRIST. 319 

prophecy, than those to which we have alluded? 
Strange, strange indeed, must it be, that all the pro- 
phecies concerning Antichrist, should point directly to 
Rome, and yet Antichrist not be at Rome! But these 
prophecies do not lie; nor can we well be mistaken in 
their application. They refer to the Papacy — they 
proclaim the Pope as Antichrist. The conclusion may 
be personal, it may appear invidious, but it is inevi- 
table: the Pope is as truly Antichrist, as Jesus of 
Nazareth is the Christ. 



320 THE PAPACY TROVE D TO BE 



CHAPTER XII. 



ANTICHRIST A REPROBATE. 

Br reprobation, we mean that judgment of God where- 
by some men, on account of their sin, are given op to 
a course of presumptuous wickedness and 10 final de- 
struction. Reprobation refers both to individuals, and 
to whole classes of men. Pharaoh was a reprobate; 
for this is what is meant by God's " hardening his 
heart." Exod. xiv. 4. Judas was also a reprobate; 
hence he is called by Christ, " the son of perdition." 
John xvii. 12. The Canaanites were reprobates; 
hence they were doomed by God to utter destruction. 
Deut. vii. The apostle Paul also represents the gen- 
tile world generally, as in a state of reprobation. 
Rom. i. He also speaks of the unbelieving Jews as 
in a similar condition. Rom. xi. Reprobation, how- 
ever, as applied to the Jews and gentiles in these pas- 
sages, refers not to races, but to generations of men. 
The gentile world was ultimately brought under the 
light of the gospel, and multitudes of them became the 
children of God. The Jews are also to be reclaimed; 
for blindness has happened to them only "in part;" 
that is, for a certain fixed period. The reprobation, 
however, of Antichrist is of a worse character. Like 
Pharaoh, like Judas, like the ancient Canaanites, his 
reprobation is unto perdition. Hence he is called 
"the son of perdition," 2 Thess. ii. 3; and is said to 
"go into perdition." Rev. xvii. 11. We are not to 
understand by this, that all the individuals attached to 
this Antichristian system will perish. By no means. 
As the apostle Paul said of his Jewish brethren, even 
so say we of Papists, that " there is a remnant among 
them according to the election of grace." Rom. xi. 5. 



THE ANTICHRIST. 321 

"The apostle," says Dr. Hill, "is not to be under- 
stood as meaning, by the strong expressions he lias 
subjoined to this prophecy, that all who ever believed 
the errors of Popery are certainly damned. We be- 
lieve that many worthy, pious men, by the prejudices 
of education and custom, have been so confirmed in 
doctrines, which we know to be erroneous, as to be 
unable to extricate themselves."* Still, however, the 
errors of Antichrist are so radically subversive of the 
gospel, the whole system is so extravagant and enor- 
mous, that the great body of its adherents are not only 
given up of God now, but will hereafter suffer his se- 
vere wrath. This is a matter of express and positive 
prediction — "and for this cause God shall send them 
strong delusion, that they should believe a lie; that 
they all may be damned, who believed not the truth, 
but had pleasure in unrighteousness." 2 Thess ii. 
11,12. 

Reprobation, so far as it is accomplished in this life, 
relates to the mind, the heart, the will, the conscience 
and the actions of men. In his description of it in 
Rom. i., the Apostle represents God as giving men up 
to " a reprobate mind ;" to " vile affections ;" and to 
"do those things which are not convenient." In 
1 Tim. iv. 2, he also includes in reprobation, "a seared 
conscience;" and in Rom. ix. 18, a hardened heart, 
or powerful self-will. These are apt, all of them, to 
follow each other in regular order. Where the mind 
is " reprobate," the affections will be "vile;" where 
the conscience is " seared," the will will be stubborn ; 
and where all these exist, the actions will be wicked. 
What a catalogue of crimes arises from a fountain 
like this, any one may learn, by reading the latter part 
of the first chapter of the Epistle to the Romans. 

The reprobation of Antichrist is contained in these 
words — "and for this cause, God shall send them 
strong delusion (tvegyeiav Ti-kavr^) that they should be- 
lieve a lie." Macknight renders the passage thus : 
"-And for this cause God will send to them the strong- 

* Divinity, 71 G. 

28* 



322 THE PAPACY PROVED TO BE 

working of error to their believing a lie." Doddridge 
paraphrases it thus — "God will in righteous judg- 
ment give them up to a reprobate and insensible 
mind, and will send upon them the energy of deceit ; 
he will suffer them to deceive others, till they are 
themselves deceived, so that they shall believe the lie 
they have so long taught." The expression is remark- 
ably strong ; and it teaches, that those who are in- 
volved in this judicial sentence of God, will be buried 
in an almost hopeless delusion. 

We have already shown that the previous part 
of these predictions refers to the Papacy. Of course 
then this passage must have the same application. 
Nor will it be found upon examination, that other 
features in this system of evil have been better de- 
scribed by the apostle than that of its actual reproba- 
tion. God has sent upon the champions and abettors 
of this system "strong delusion," and there can be 
but little doubt, that they have been permitted to be- 
lieve " a lie." 

1. The first mark of reprobation is, a darkened or 
reprobate mind. The evidence which the apostle gives 
of the existence of such a state of mind, is idolatry. 
" Professing themselves to be wise, they changed the 
glory of the incorruptible God into an image made 
like to corruptible man." Now whatever plea Papists 
ma} 7- employ for using in their acts of worship images 
of the saints, and even of Christ, there certainly can 
be no apology for representations of the "incorrupt- 
ible God." But they do make and tolerate such 
images even of the Deity himself. " When the Deity 
is thus represented," says a decree of Trent, " it is not 
to be supposed that the same can be seen by our 
bodily eyes, or that a likeness of God can be given in 
colour or figure."* The catechism uses the following 
language : — " To represent the persons of the Holy 
Trinity by certain forms, under which, as we read in 
the Old and New Testaments, they deigned to appear, 
is not to be deemed contrary to religion or the law of 

* Sessio xxv. 



THE ANTICHRIST. 323 

God."* Peter Dens also asks the following question: 
"Are images of God, and of the most Holy Trinity, 
proper?" The answer given is — "Yes: although this 
is not so certain as concerning the images of Christ 
and the saints ; as this was determined at a later pe- 
riod." t Here then, are three respectable witnesses, 
yea, standard authorities, proving that the church of 
Rome does "change the glory of the incorruptible 
God into an image made like to corruptible man." 
Now, Paul declares, that such conduct is evidence 
of a darkened mind, and that it is a characteristic fea- 
ture in God's judicial reprobation. As certain then, as 
that Rome sanctions this gross idolatry, is it that she 
is reprobate in mind. 

2. Another mark of reprobation is vile affections. 
"Wherefore God also gave them up to uncleanness, 
through the lusts of their own hearts, to dishonour 
their own bodies." Probably no three causes have 
ever led to more fearful scenes of licentiousness, than 
monasticism, nunneries, and the celibacy of the Ro- 
man clergy. And if to these causes we add the virtual 
subversion of the law of God by the Papacy, and 
the facilities of absolution, and even of indulgences, 
we shall at least see a machinery at work, which un- 
der ordinary circumstances, would inevitably lead to 
fearful results ; and if we are to credit history, and 
especially the testimonies of many, who have them- 
selves been behind the curtains, our inferences will 
scarcely reach the realitiesthat occur under this dread- 
ful system of delusion. Those who may wish to 
know more on these subjects, we refer to Peter Dens, 
" De Pollutione," &c, to the narratives of Gavin, "the 
Confessions of a Catholic priest;" and other works of 
a like nature. They will here find specimens of " vile 
affections," strong enough certainly, to show that this 
feature of reprobation is not wanting in the papal 
system. 

3. A third mark of reprobation is great perversity 
of will, an invincible adherence to error. This is the 

* Catechism, p. 360. t Chap, xxxiii. 



324 THE PAPACY PROVED TO BE 

cardinal feature, in the reprobation, predicted of An- 
tichrist. " And for this cause, God shall send them 
strong delusion, that they should believe a lie." Nor 
can there be found on earth, a people more fixedly- 
set in their errors and superstitions, than papists. This 
is the boast of their church. And even, when con- 
tradicted by innumerable facts, they still repeat in tri- 
umph the adage, " Once a Catholic, always a Catholic." 
To any one who considers the papal system, and who 
reflects upon the mode of education employed by Ro- 
manists, such rigid adherence to their system can be 
readily accounted for: indeed, it is wonderful, that 
any of them are ever converted. They are born and 
raised behind walls of error heaven-high. How then 
are they to escape ? This very boast however, of pa- 
pists, is but another indelible feature of their judicial 
reprobation. If their system held them with a less 
grasp — if there were only a little liberty granted, 
there might be some hope. But "the strong delusion" 
is upon them; and God only can so far remove it, as 
to call some of his elect, even from these iron walls of 
Satan. 

4. A fourth sign of reprobation is a seared con- 
science — " Having their conscience seared with a hot 
iron." Conscience has more or less restraint upon 
most men. It often makes even the daring trans- 
gressor quail beneath its just and retributive scourges. 
But human nature may proceed to that degree of 
wickedness, that even conscience will neither upbraid 
nor admonish. This is always the case under God's 
fearful sentence of judicial reprobation. A long course 
of sin, like iron, heated seven times, sears the sensi- 
bilities of this inward monitor, and destroys its power 
of vital action. No condition of the soul is worse 
than this; yet, this is the predicted state of conscience 
in Antichrist. And what conscience, pray, have the 
leading actors of the Papacy had, for centuries on 
centuries past? Can there be any conscience in men 
who openly set aside the revealed authority of 
Jehovah ? Any conscience, where a mere man is made 
to exercise the prerogatives of the Son of God? Any 



THE ANTICHRIST. 325 

conscience, where the most barefaced idolatry is set 
up under the sanctions of Christianity? Any con- 
science, where every sort of fraud is used to obtain 
the money of poor deluded mortals? Any conscience, 
where men are deliberately seized, and tortured, and 
killed, in the name of Christ ! Any conscience, where 
crimes of the blackest dye are perpetrated under covert 
of oaths, and vows, and the mask of religion ? Surely, 
if ever conscience were "seared with a hot iron" — if 
it were ever destroyed, it must be in the breasts of 
such men. 

5. A fifth mark of reprobation as given in the Scrip- 
tures, is depraved and wicked actions. The following 
is a list of those actions as furnished by the Apostle 
Paul. " Being filled with all unrighteousness, fornica- 
tion, wickedness, covetousness, maliciousness; full of 
envy, murder, debate, deceit, malignity, whisperers, 
backbiters, haters of God, despiteful, proud, boasters, 
inventors of evil things, disobedient to parents; with- 
out understanding, covenant-breakers, without natu- 
ral affection, implacable, unmerciful." How far the 
crimes, here specified by the Apostle, are to be found 
amid papal influences and institutions, let those judge 
who are best acquainted with this system of priest- 
craft and oppression. Some of these crimes are writ- 
ten upon the front of Popery in bold relief. Among 
these are the following — covetousness, malignity, mur- 
der, deceit, boasting, inventing of evil things, disobe- 
dience to parents, covenant-breaking, and un merci- 
fulness. With these sins the history of the Papacy 
abounds. 

Thus have we discovered in the Papacy, all the 
marks of God's judicial reprobation. The understand- 
ing has here been darkened, the heart given up to 
vile affections, the will has been rendered stubborn, 
the conscience has been seared, and the life filled with 
unrighteous deeds. But is this reprobation to be 
final ? Is there to be no reformation, no return to right 
principles? The prophecies answer these questions in 
the negative. Antichrist is " the son of perdition" — 
the " Lord is to consume him with the spirit of his 



326 THE PArACY PROVED 'TO BE 

mouth, and to destroy him with the brightness of his 
coming." When too, we consider the actual state of 
Popery, we discover in it those fixed elements which 
at once render the hope of reformation fruitless, and 
ultimate destruction inevitable. Popery itself, as well 
as prophecy concerning it, declares, that it is to be 
destroyed, not reformed. 

If Popery be ever reformed, such reformation must 
arise from one of three sources — it must either originate 
in the system itself, or it must arise from without that 
system, or it must come from heaven. 

1. Such reformation cannot arise from within the 
system of Popery itself. The principles, the very 
frame-work of this system are such, that its reforma- 
tion is utterly impossible. True, Papists may be 
more moral in one age than in another, they may be 
less superstitious in some countries than in others, and 
there may be made some external and unimportant 
changes in some of its ceremonies and customs; but a 
radical and thorough reformation, such as the word of 
God requires, never can be made in it, without the 
abandonment of the whole system. Take its funda- 
mental doctrine, that the Pope is the vicar of Christ 
on earth. How can this article be changed, so as to 
agree with Scripture, without destroying the very ful- 
crum of the papal system? Take the doctrine of tran- 
substantiation. How can this creed be reformed, but 
by denying the doctrine itself? Look at the doctrines 
of purgatory, of absolutions, of indulgences. What 
reformation can be made with respect to these, but to 
renounce them? Consider the whole system of saint 
and image worship. How can this be reformed? In 
no manner whatever. It can only be abandoned. 
What are we to say, too, of its traditions and seven 
sacraments? How are they to be reformed? They 
cannot be. What is here needed is a forsaking of the 
ground taken by Romanists. And so throughout. 
The position assumed by the church of Rome, ensures 
the destruction of that church, in one or the other of 
two ways. Either its advocates, as Luther and the 
Reformers, must forsake the establishment, and thus 



THE ANTIC PI HIST. 327 

let it perish, by desertion, or they must adhere to it, 
till God shall vindicate the rights of his own truth and 
name. Many, no doubt, will pursue the former me- 
thod; but the body will perish with (he system. 

2. Nor can the Papacy be reformed from any thing 
without itself. Even in the freest countries on the 
globe, the Papacy is a consolidated and isolated sys- 
tem. Its arms of iron grasp all its own interests with- 
in itself, and it seeks seclusion from all others. Civil 
governments can have but little influence in changing 
its character. Older than all modern systems of civil 
polity, compactly framed together, claiming even su- 
periority above the state, Popery receives upon its 
indurated exterior the influences of civil government, 
as the massy rock does the passing stream: such waves 
come, meet, are broken to pieces and fall backward, 
leaving the unmoved rock still cold and fixed on its 
original basis. Nor can Popery be reformed from the 
influence of Protestant churches. There is literally 
" a great gulf fixed" between it and them. It is not 
only forbidden to other ministers to enter a popish 
pulpit, but even their members are forbidden to enter 
the doors of other churches. Nor can Popery be re- 
formed by the Bible; — that word is itself a prisoner 
within the iron walls of this dreadful system. Nor 
can Popery be reformed by the circulation of tracts 
and books; — all tracts and books, containing any thing 
contrary to its own system, are strictly forbidden in 
their Index Expurgatorius. When a pope can say, 
even in relation to the circulation of the Holy Scrip- 
tures — "Bible societies fill me with horror; they tend 
to overthrow the Christian religion; they are a pest 
which must be destroyed by all possible means:"* 
when even a pope can speak thus, and speak thus of 
the Bible, what hope can we have for Papists in the 
circulation of books? True, individuals may thus be 
converted ; but the Papacy will remain unchanged. 
Nor can philosophy and science reform the Papacy; if 
so, the doctrine oftransubstantiation had long ago been 

* Letter of Pope Pius VII. to Guesen, Primate of Poland, dated 
181G. 



328 THE PAPACY PROVED TO HE 

renounced as unphilosophical and absurd. Nor can 
the general intercourse of other Christians, and of citi- 
zens generally, reform the papal system. All this is 
counteracted by the confessional, whose province it is 
to guard the entrance-doors of heresy and change. 

Thus is there no external source, from which influ- 
ences may come, to reform this monstrous system of 
error and tyranny. A stone may now and then be 
removed from its place In this great temple of error ; 
occasionally a pillar may fall; but the old building 
stands, sunk, like the pyramids of Egypt, in the sands 
of its own superstitions, venerable for age, a monu- 
ment of oppression and of pride; the gray relic of the 
past, the wonder of the present, and the prophet of 
the future; there it stands, and will stand, till God 
shall shake the earth, and thus, by his power dash it 
to pieces. 

3. Nor will the Papacy be reformed from heaven. 
The conversion of the gentiles to Christianity, took 
place, according to the previous decree and promise 
of God. Long before Peter preached to Cornelius, 
had the Spirit of God said concerning the Messiah, 
" I will give thee for a covenant of the people, for a 
light of the gentiles." Isa. xii. 6. And the ingather- 
ing of Israel to the same Messiah, which is yet to 
take place, is also included in the purposes of God. 
Rom. xi. But the decrees and purposes of God, con- 
cerning Antichrist, have no such promises of grace 
and mercy. Here the cloud is without a bow, the 
night without a star. " And a mighty angel took up 
a stone like a great mill-stone, and cast it into the sea, 
saying, Thus with violence shall that great city Baby- 
lon be thrown down, and shall be found no more at 
all." Rev. xviii. 21. Utter destruction is to be the 
end of this system, and of all who adhere to it. As 
Sodom and Gomorrha, the old world and the Canaan- 
ites, were all made so many examples of the righteous 
judgments of God, so will it be with Rome. Unre- 
formed, and unreformable, she will go "into destruc- 
tion," to meet the solemn doom from that righteous 
Judge, whose truth she has despised, whose name 



THE ANTICHRIST. 329 

and authority she has trampled under foot, and whose 
"glorious gospel" she has made but the theatre of her 
pride, her avarice, and her various abominations. 

Here, then, is another mark of Antichrist, deeply 
branded upon the forehead of the Papacy. Antichrist 
was to be a reprobate, given up of God to a course of 
the most presumptuous wickedness, and doomed to 
ultimate destruction. The Papacy, we have seen, is 
reprobate, and its advocates are under " strong delu- 
sion ;" they believe "a lie," and seem to be left of 
God to wander in the mazes of superstition and error, 
to that fearful doom which is before them. From 
that doom, with which the body is to meet, may God 
by his grace, avert the wandering feet of many a 
poor, benighted victim of this unnatural and unchris- 
tian system ! 



29 



330 THE TArACY PROVED to be 



CHAPTER XIII. 



THE DOWNFALL OF ANTICHRIST. 



Prophecy never leaves the church in despair. What- 
ever evils it may foretell, it always represents them as in 
the hand of God, and as overruled by him to ultimate 
good. Hence, it predicts not only the rise and char- 
acter of evil powers, but also their overthrow. This 
rule has special application to Antichrist. The holy pro- 
phets of old saw this power arise; they saw it arroga- 
ting to itself all dominion and rule; they saw it tram- 
pling upon the earth, and destroying the saints; they 
saw it arrayed in purple and enriched with jewels. But 
the Spirit carried their minds further, and revealed to 
them its utter destruction, and the subsequent triumph 
of the glorious kingdom of the Son of God. Indeed, 
the prophets, like ancient Israel, seem to have been 
travelling through a dreary wilderness, while wander- 
ing over the domains of the man of sin, only, that they 
might rest themselves, and teach the church to rest 
in that promised country — that Immanuel's land — 
which lay beyond those barren wastes. Their pro- 
phecies ultimately terminate in Christ, and are lost 
only in the blaze of his everlasting reign. 

1. In predicting the downfall of Antichrist, the sa- 
cred prophets teach us, first, who is to be its author. 
This is the Lord Jesus Christ. "Whom," says Paul, 
" the Lord shall consume with the Spirit of his mouth, 
and shall destroy with the brightness of his coming." 
John also declares — " These (the beast and his allies) 
shall make war with the Lamb, aud the Lamb shall 
overcome them: for he is Lord of lords and King of 
kings; and they that are with him, are called, and 
chosen, and faithful." Rev. xvii. 14. Daniel also re- 



THE ANTICHRIST. 331 

fers to the same thing, when he speaks of "one like 
the Son of man," receiving at the overthrow of the 
" little horn," dominion, and glory, and a kingdom, 
that all people, nations, and languages should serve 
him. Dan. vii. 14. The great "adversary, then, of 
Antichrist is Christ himself. True, the Son of God, 
for wise purposes, has permitted Antichrist to usurp 
great authority; he has suffered him, for along period, 
to trample upon his truth, and to persecute his church. 
But the day of vengeance will come at last, when he 
shall receive double for all his pride and wickedness, 
and when the insulted Redeemer will pour upon him 
the just retaliation of that wrath, with which he has 
been anathematizing the saints of the Most High. 

2. While, however, the Lord Jesus Christ is to be 
the immediate author of the overthrow of Antichrist, 
still here, as elsewhere, he will employ various instru- 
ments for that purpose. The first of these instruments 
will be his own glorious gospel. "Whom the Lord 
shall consume with the spirit of his mouth" — (*io rtvsv- 
pati rov ato/xatoi avtov.) Macknight renders the pas- 
sage thus — "Him the Lord will consume by the breath 
of his mouth;" and remarks, "so Ttvevpa should be 
translated in this passage, where the preaching of true 
doctrine, and its efficacy in destroying the man of sin, 
are predicted." 

The errors of Popery arose, for the most part, in times 
of great ignorance. And as from their very nature they 
could not stand the light, it became the settled policy 
of Romish ecclesiastics, to exclude that light as much 
as possible from the minds of men. The conversion 
of the preacher into the priest, the saying of mass in 
the stead of proclaiming salvation, the invention of 
numerous and burdensome ceremonies, the introduc- 
tion of saint and image worship, and especially the 
interdicts placed upon the reading of the Scriptures; 
all these were so many means invented by crafty men, 
to shut out the light of the gospel from the dupes of 
this dreadful delusion. Now, the remedy, and the 
only remedy for evils of this nature, is the general 
diffusion of the Holy Scriptures and their glorious doc- 



332 THE PAPACY PROVED TO BE 

trines, through all those countries where these delu- 
sions exist. This is the first step; and it is that which 
God usually employs first in the overturning of the 
kingdom of darkness. Previous to the overthrow of 
Judaism, as a system of error, an unusual amount of 
light was poured upon the national mind. John, 
Christ, the apostles, all laboured, and the most of 
them died in this work. A chosen number were thus 
called out, from the great body of the nation, in whom 
the succession of truth was to continue, and a fuller 
vindication was thus given to the providence of God, 
in the overthrow and dispersion of the rest. Christ 
could thus say, without the possibility of contradic- 
tion, "This is the condemnation, that light has come 
into the world, and men loved darkness rather than 
light because their deeds were evil." 

It was, too, by this means primarily and chiefly, 
that the Reformation from Popery in the sixteenth 
century occurred. A few individuals, by the Spirit 
of God became experimentally acquainted with the 
truth of God's word. This truth they began to pro- 
claim to others. This truth, by the translation of the 
Scriptures into the language of each nation, they 
placed in the hands of others. This truth, in every 
possible way, they defended and maintained; and for 
it many of them were carried to the stake, or perished 
in dungeons. 

There can be but little doubt, therefore, that in the 
final overthrow of the Papacy, the word of God will 
precede all other agents. And is not this word going 
forth at the present time? Are not Bible Societies 
and their agents, missionaries and their assistants, 
publishing and scattering the word even within the 
dominions of the Pope? Is not this word, too, pro- 
ducing its effects? Like its Author, has it not already 
begun to "purge the papal floor, gathering the wheat 
into the garner, and preparing the chaff to be burnt 
with unquenchable fire?" Go forth, thou mighty in- 
strument of the Lord, thou forerunner of his power, 
thou leveler of the nations ; go forth, and accomplish 
thine own most glorious work! 



THE ANTICHRIST. 333 

It is evident, however, that the Lord Jesus will 
employ other, and more coercive instruments in the 
overthrow of Popery. The Romans were employed to 
disperse the Jews; Constantine was called forth to up- 
root paganism; Frederick, the Elector of Saxony, the 
Landgrave of Hesse, Henry VIII., and other Euro- 
pean princes, were also employed to protect and 
extend the great Reformation. Thus is fulfilled the 
word of Isaiah, " kings shall be thy nursing fathers, 
and queens thy nursing mothers." Indeed, it would 
seem but a just retaliation, that as Antichrist has em- 
ployed the civil powers to persecute and destroy the 
Church, so God, in his providence, should also use 
the same instruments to afflict and overturn his un- 
righteous administration. 

We are, however, not left to conjecture on this sub- 
ject. " But the judgment shall sit," says Daniel, " and 
they shall take away his dominion, to consume and de- 
stroy it unto the end." (vii. 26.) Gesenius understands 
by the word k*h (dhinaa), not judgment, but judges; 
" but the judges shall sit." The reference evidently 
is to those cabinets or councils, which European 
princes were to assemble in opposition to the preten- 
sions of the Pope. Some such councils have already 
been held, and by means of them, several states ori- 
ginally papal, are now protestant, and seem destined 
so to remain. But others will yet be held, whose re- 
sults will be still more decisive and overpowering to 
the dominions of the Man of Sin; for Daniel declares 
that his dominion will thus be "consumed and de- 
stroyed to the end." 

If, however, any doubt should remain, as to the 
agency of European princes in the destruction of the 
Papacy, it will be enough to remove such doubt, to 
refer to the testimony of John:— -"And the ten horns 
which thou sawest upon the beast, these shall hate 
the whore, and shall make her desolate and naked, 
and shall eat her flesh and burn her with fire." 
Rev. xvii. 16. The beast here alluded to, is pa- 
pal, or rather political Europe ; its horns the sover- 
eigns of the several European states ; and the whore, 

29* 



334 THE PAPACY TROVED TO BE 

the Romish church, which by forsaking Christ and 
worshipping idols, has become like an adulterous 
woman, who has departed from her own husband to 
seek other lovers. These horns, says John, that is, 
these kings, shall hate the whore, that is the papal 
church, and shall make her desolate. 

It is then among the decrees of heaven, that the 
princes of Europe are to be the agents whom God will 
employ in overturning and utterly destroying the 
papal power. A sort of friendship may be main- 
tained between these princes and the Autocrat of 
Rome; toleration may for a time be given to papal 
doctrines, the armistice of centuries may continue a 
little longer. But when " the words of God are ful- 
filled," that is, when the prophetic period of twelve 
hundred and sixty years shall have expired, there 
will be a crisis, a tremendous crisis. Antichrist will 
then put on all the remainder of his strength; he will 
call to his aid those that are still devoted to his cause ; 
he will use stratagem" and deceit. But all in vain; 
for the battle will be the Lord's ; and the triumph of 
Antichrist will be forever destroyed. It is supposed 
by many expositors, that it is this scene which is de- 
scribed in Rev. xiv. 19, 20: "And the angel thrust in 
his sickle into the earth, and gathered the vine of the 
earth, and cast it into the great wine-press of the 
wrath of God. And the wine-press was trodden 
without the city, and blood came out of the wine- 
press, even unto the horses' bridles, by the space of a 
thousand six hundred furlongs." When God over- 
threw the Jews, it so happened, that they were for 
the most part, within their capital. The destruction 
was thus more complete and sudden. So will it be 
with Antichrist, only a far more dreadful scene will 
follow. Driven probably, from post to post, the delu- 
ded advocates of this system, will, at last, plant them- 
selves upon the strictly papal territory. Rome will 
be their head-quarters. That city, however, will not 
only be captured but burnt, while a scene of slaughter 
will follow, truly dreadful to behold. It was not 
easily, that the bigoted son of Abraham yielded to 



THE ANTICHRIST. 335 

the Roman arm; and it certainly will not be easily, 
that the proud vicegerent of Christ, the successor of 
apostles, the head of the church, the sovereign of 
kings — it will not be easily, that he and his followers 
Avill resign their high pretensions. Resign them, how- 
ever, they must and will — " for strong is the Lord 
God who will judge them." 

3. The Scriptures also teach the manner in which 
Antichrist shall fall. He is to fall gradually,but utterly. 
"And they shall take away his dominion," says 
Daniel, "to consume, and to destroy it unto the end." 
The Vulgate renders the latter part of the passage thus, 
"ad delendum et ad perdendum usque in finem" — 
"for consuming and destroying it even to the end." 
The two cardinal ideas in the passage are, that the 
power of Antichrist is to be destroyed by successive 
blows, and that that destruction will be in the^ end 
complete. The destroying agents are to proceed from 
destruction to destruction, from uprooting his power 
at one post, to uprooting it at another, and they are to 
continue till the work shall have been finished. The 
apostle Paul also, in the passage already cited, ex- 
presses himself in a similar manner. " The word, 
avaioiati, (consume)" says Chandler, "is used to de- 
note a lingering, gradual destruction ; being applied 
to the waste of time, the dissipation of an estate, and 
to the slow death of being eaten up of worms.-" "If 
St. John and St. Paul," says Benson, " have prophe- 
sied of the same corruptions, it should seem, that the 
head of the apostasy will be destroyed by some sig- 
nal judgment, after its influence or dominion hath, 
in a gradual manner, been destroyed by the force of 
truth."* In the sixteenth chapter of the Apocalypse 
we have, in the pouring out of the seven vials, 
seven periods, or gradations, in this progressive de- 
struction of Antishrist. 

And how remarkably have these predictions, so 
far, accorded with the facts ! The papal power was 
at its zenith in the thirteenth century. Every event 

* Macknijjht. 



336 THE PAPACY PROVED TO BE 

almost that has occurred since that period, has tended 
to its gradual subversion. Among the causes of its 
decline, Daunou mentions the following. "The praise- 
worthy resistance of Louis IX., the firmness of Philip- 
le-Bel, the madness of Boniface VIII., the vices of the 
court of Avignon, the schism of the west, the prag- 
matic sanction of Charles VII., the revival of learning, 
the invention of printing, the nepotism of the popes of 
the fifteenth century, the bold attacks of Sixtus IV., 
the crimes of Alexander VI., the ascendency of Charles 
V., the progress of heresy* in Germany, in England, 
and other countries, the troubles of France under 
Henry II., the wise administration of Henry IV., the 
Edict of Nantes, the Four Articles of 1682, the dissen- 
sions which grew out of the formulary of Alexander 
VII., and of the bull, Unigenitus, of Clement XL; 
finally, the senseless enterprises of such popes as 
Benedict XIII., Clement XIII., and some other pontiffs 
of the eighteenth century." The same author adds : 
"The papal power cannot survive such shame: its 
hour is come, and it remains to the popes only to be- 
come, as they were during the first seven centuries, 
humble pastors, edifying apostles. It is a dignity 
sufficiently honourable."! Remarks similar to these 
last, were made by Machiavelli as early as the six- 
teenth century. " We shall see," says he, in allusion 
to his history, " how the popes, first by their ecclesi- 
astical censures, then by the union of temporal and 
spiritual power, and lastly by indulgences, contrived 
to excite the veneration and terror of mankind: we 
shall also see, how, by making an ill use of that 
terror and reverence, they have entirely lost the one, 
and lie at the discretion of the world for the other."J 
There can be but little doubt, that this celebrated his- 
torian has specified the primary cause of the over- 
throw of papal tyranny. That tyranny became itself 
so burdensome, that a change was demanded for the 
security, if not for the very existence of society. 
In the latter part of the fourteenth century, Wick- 

* Reformation. t Court of Rome, 254. I Hist. Flor. p. 33. 



THE ANTICHRIST. 337 

Jiffe commenced his opposition to the Pope. In the 
early part of the fifteenth century, John Hnss and 
Jerome of Prague were put to death for advocating 
his sentiments. A century after, Luther began his 
great work; and from that period till now, a uniform 
and constant resistance has been given by several 
nations of Europe to papal power. It is true, that 
some things have happened favourable to its tempo- 
rary advancement. The organization of the society 
of Loyola may be specified as the principal one. But 
even this society, by its dangerous operation, by its 
pliable morality, by its very prevalence — yea, by its 
crimes, has only made Popery more odious in the eyes 
of mankind. Even the infidelity of France, the 
French revolution, and the wars of Napoleon, have 
all tended to the downfall of the Papacy. Thus have 
the moral and political movements in Europe, for 
five centuries past, proceeded ad delendum et ad 
perdendum, to the gradual overthrow of the papal 
power. And although matters have not as yet reach- 
ed, usque in Jinem, to its entire subversion; yet that 
result cannot be very far distant. 

4. The precise period of the final overthrow of 
Antichrist, is predicted in the Scriptures in such a 
manner, as to leave the calculations of even the best 
qualified persons in some doubt. There can be no 
question, but that in the Divine mind, the period is 
accurately fixed; but its revelation is partially ob- 
scure, as all such revelations usually are in the holy 
volume. If prophecy were perfectly plain in all its 
parts, it would rather be history than prophecy. If 
therefore our minds cannot know precisely "the times 
which the Father hath put in his own power," we 
should rejoice, that even an approximation to those 
times may be reached by us. In the mean time, we 
should patiently wait and hope for the coming of the 
Son of Man. 

In Daniel vii. 25, it is said, the saints shall be given 
into the hand of the "little horn," until "a time and 
times and the dividing of time." In chap. xii. of the 
same prophecy, the wonders seen by Daniel, were to 



338 THE PAPACY PROVED TO BE 

end at the expiration of "a time, times and an half, 
and when he shall have accomplished to scatter the 
power of the holy people, all these things shall be 
finished." John teaches us also, that " the holy city 
shall be trodden under foot by the gentiles forty and 
two months;" (Rev. xi. 2.,) that the two witnesses 
were to prophesy clothed in sackcloth, " a thousand 
two-hundred and three-score days," (verse 3) ; the 
woman also who fled into the wilderness, was to be 
nourished there, "a thousand two-hundred and three- 
score days," (xii. 6 ;) or for " a time, times and half 
a time," (verse 14.) The beast also was to continue 
"forty and two months," (xiii. 5.) Here are no less 
than seven times, in which the same number is used, 
and applied substantially to the same event. The pe- 
riod noted in these prophecies is 1260 prophetic days, 
that is 1260 years. Now, if we could only ascertain 
the precise point at which these 1260 years began, 
there would be no difficulty in ascertaining the date 
of their termination. Writers on prophecy, however, 
beginning at different periods, end also at different 
periods. On this subject we refer to the second chap- 
ter of this work. There we have ventured the opinion, 
that between the years 730 and 754 — that is, between 
the overthrow of the Exarchate and the grant of Pe- 
pin, we are to date the rise of the Papacy, as a po- 
litical power. Daunou fixes it in the year S00; he 
admits however, that before this, the Popes did exer- 
cise a power that was at least "efficient," if not "in- 
dependent." Machiavelli dates the papal power from 
the subversion of the Exarchate: or at least, from the 
time that the Exarchate fell into the possession of the 
Popes. His language is — "No more Exarchs were 
sent from Constantinople to Ravenna, which was af- 
terwards governed by the will of the Pope."* Ac- 
cording to this calculation, the final overthrow of the 
papal power will take place in the latter part of the 
next century. The author however, does not insist 
upon these dates as correct. It may occur sooner, it 

* His. Flor. 35. 



THE ANTICHRIST. 339 

will scarcely be delayed later. It is enough to know, 
that the work of gradual subversion is now in pro- 
gress; and that the final catastrophe, will take place 
ere long. "Amen, even so, come Lord Jesus." 

5. The result of the overthrow of Antichrist will be, 
the establishment upon earth of the glorious kingdom 
of Christ. " And the kingdom and dominion, and the 
greatness of the kingdom under the whole heaven, 
shall be given to the people of the saints of the Most 
High ; whose kingdom is an everlasting kingdom, 
and all dominions shall serve and obey him." Dan. 
vii. 27. As the destruction of the Jewish temple and 
the dispersion of the Jewish nation, were to precede 
the universal spread of the gospel, and seemed neces- 
sary to its general reception, so the overturning of this 
nominally Christian, but really antichristian power, 
appears to be demanded in the providence of God, to 
the general enlightenment of the world. Nothing, too, 
especially in Europe, can possibly be conceived of, 
more favourable to the universal triumphs of truth, 
than such an event. Were the Pope displaced, were 
Romanism destroyed, were the worship of saints and 
relics discontinued, were priestcraft abolished, how 
rapid, how glorious would be the flight of the true 
gospel! How would the nations welcome it! How 
would a liberated world bask in its sun-beams! There 
can, too, be but little doubt, that the manner in which 
the Papacy will be overthrown, will give the nations 
a greater relish for pure doctrines. This power is yet 
to exhibit some dreadful deeds of oppression. Its iron 
yoke will yet gall more deeply, its prisons yet groan 
more dreadfully. And when too, God, in a way re- 
markably providential — in a way to be seen and 
known of all, shall so interpose, as to deliver man- 
kind from these, the last struggles, the dying efforts 
of an old tyranny; how sweet upon the ear will fall 
the notes of gospel truth ! How precious to the heart 
will be the influences of gospel grace ! What count- 
less multitudes will then crowd the temples of salva- 
tion, and what marshalling millions will then bend 



340 THE PAPACY PROVED TO BE 

before Him, who is "the Lord of lords, and King of 
kings." 

Thus will the downfall of Popery be the signal for 
the universal triumph of pure Christianity. "The 
man of sin," will thus yield to the Man of grace, even 
Christ our Lord, and the long reign of wickedness be 
supplanted by the peaceable and righteous kingdom 
of the Son of God. Scattered Israel will, in the mean 
time, be regathered, and Jew and gentile, yea, a ran- 
somed world, will rejoice in him, who is the "Alpha 
and the Omega, the First and the Last." 

Thus have we attempted to prove, from its location 
at Rome, from the time of its rise, from the peculiarity 
of its character, from its apostasy, from its idolatry, 
from its blasphemy, from its innovations, from its per- 
secutions, from its riches, from its power, from its 
craft and pretended miracles, from its reprobation, 
and even from its begun downfall, that the Papacy is 
the Antichrist predicted in the word of God. The 
very same kind of evidence, derived too from the 
same source, w r hich proves that Jesus of Nazareth is 
the Christ, also demonstrates that the Papacy is the 
Antichrist. The two sets of testimonies stand or fall 
together. The prophecies that are fulfilled in Jesus 
are scarcely more numerous, as they are not more ex- 
plicit, than those fulfilled in the Roman hierarchy. 
The light of heaven marks out the Roman High 
Priest as Antichrist ; it converges there, and if it finds 
not there its object and completion, it is difficult, if 
not impossible to prove the actual fulfilment of any 
set of predictions whatever. We do not affirm that 
every individual pope either has been or will be 
lost. Much less would we affirm, that all who are 
attached to this dreadful system must perish. We 
leave individual men in the hands of a just and right- 
eous Judge. He knows their hearts, and will reward 
them according to their works. It is possible, that 
even in Rome itself, there may be a "remnant accord- 
ing to the election of grace." The Spirit of God may 
pluck souls from perdition, even under the hands of 
Antichrist. Many too, no doubt there are many iu 



THE ANTICHRIST. 341 

America, many in most papal countries, who are 
ignorant of the real nature of Popery. They see only 
its exterior; they have not examined its principles. 
The condition of such we sincerely pity; and we 
earnestly pray, that the God of grace may bring them 
to the light. It is, however, the papacy, the hierar- 
chy, the priesthood of this system, that we designate as 
Antichrist — that we have proven from the Scriptures 
to be Antichrist. Just so far as this hierarchical in- 
fluence extends, just to the degree to which its essen- 
tial principles go, does Antichrist reign. May that 
influence be destroyed; may those principles perish; 
especially, may our free country be rescued from a 
system, whose dilapidated tyranny in the old world, 
is seeking its repairs in the new. 



30 



NOTES. 



Note A. 

Many critics suppose, that what is indicated in Daniel's 
vision, by the ten horns on the head of the fourth beast, is 
also signified by the ten toes on the feet of the image seen 
by Nebuchadnezzar. These ten toes were seen in the vision 
to be " part of iron and part of clay;" which was interpre- 
ted to mean, that the ten kingdoms, indicated by the ten 
toes, should be " part strong and part broken." Some of 
these ten kingdoms were to possess the Roman iron, but 
others were to be like " potter's clay." The following state- 
ments of Daunou, will cast some light upon this subject. 
" It was," says he, " in the eighth century, that we perceive 
the first symptoms of the temporal power of the Roman pre- 
lates. The different causes which were to terminate in this 
result, then began to be perceptible." Among these causes 
he specifies the weakness of many of the new governments. 
" In the mean time, the new thrones which had here and 
there been erected by some conquering barbarians, began 
already to totter under their successors, whose ignorance, 
often equal to that of their people, seemed to invite the en- 
terprises of the clergy."* Here seems to be the clay allu- 
ded to in the vision. The firm principles of old Roman 
character, and the ignorance and impetuosity of the new in- 
vaders, constituted, when mixed together, a medley, " part 
strong and part weak," which was exceedingly favourable 
to the triumphs of clerical ambition. 

Note B. 

Romanists pretend to make a wide distinction between the 
homage they pay to God, and that they render to images, 
relics, saints, &,c. They call the one latria, the other 
doulia. They have also invented an intermediate degree, 

* Court of Rome, p. 10. 



NOTES. 843 

which they render to the Virgin, called hyperdoulia. These 
again are divided into absolute, respective, &c. It is evi- 
dent, however, that such distinctions as these can better be 
recorded in a theological treatise than observed in daily 
practice. The heart is deceitful, is fickle. And when the 
worshipper bows to the cross or an image, or prays to a 
saint, it is not likely that the nicely distinguished ideas, con- 
tained under the words doulia and latria, can be very 
strongly apprehended by him. At any rate, such words, 
being also in a foreign language, must constitute a very thin 
veil between him and idolatry. 

But the distinction here drawn between doulia and latria, 
is not tenable. The same Hebrew word (-oy) which means 
to serve or worship, is rendered both by latreuo and douleuo. 
And in the New Testament these words are both applied to 
the service or worship which is rendered to God. In Matt. 
vi. 24; Rom. vii. 6 ; Gal. iv. 8; 1 Thess. i. 9; are instances 
in which douleuo is employed to express the homage which 
is to be rendered to the supreme Being. The words are very 
nearly synonymous, both in their derivation and meaning. 
Latreuo, from which latria is derived, according to Wahl 
and others, has its root, latris, which means a hired-ser- 
vant. Douleuo, from which doulia is derived, has doulos, a 
slave, as its root. If then, there be any difference between 
them, douleuo and doulia are certainly words of stronger 
import than latreuo and latria. Surely a system must be 
straitened for authority, when it establishes the worship of 
images upon a basis of this kind. This is the predicament 
of men, who violate, and teach others to violate, the express 
law of Jehovah — " Thou shalt not bow down thyself to 
them nor serve them." 



Note C. 

Professor Stuart in his late work on the Apocalypse, gives 
a very singular interpretation to this whole subject. Ac- 
cording to him, " the beast that was and is not" refers to 
Nero; the woman in scarlet is pagan Rome; and the ten 
horns are ten dependent kings, the subjects of Nero's author- 
ity. He supposes the expression, "the beast that was and is 
not," to be an ingenious method employed by John to indi- 
cate Nero; and he gives a very learned Excursus to show, 



344 NOTES. 

how prevalent was the report, that after the death of this 
Emperor, he would revive again. 

It is very probable, to say the least, and notwithstanding 
all that the learned Professor has advanced to the contrary, 
that the banishment of John took place under Domitian, 
and not under Nero. If so, of course there can be no pro- 
phetic allusion at all to the latter emperor in the visions of 
John. But, admitting that the Apocalypse was given under 
Nero, is it probable that a reigning emperor would consti- 
tute so .important a figure in a prophecy evidently designed 
for future ages? As to the report about Nero's resurrection, 
is it not much more nalural to suppose that a misunderstand- 
ing of the prophecy originated the report, than that the re- 
port suggested the prophecy ? But there are other and 
stronger objections to this interpretation. Some no doubt 
will object to it, because it departs so widely from the in- 
terpretations given of this vision by English expositors for 
many centuries past. This, however, we will not urge. 
The learned professor in his very great zeal to make Nero 
the hero of these prophecies, makes not only the beast, but 
one of his heads also, to symbolize him ! On verse 8th 
chap, xvii., he says, " Plainly here the reigning Emperor is 
characterized. The well known hariolation respecting Nero, 
that he would be assassinated and disappear for a while, and 
then make his appearance again to the confusion of all his 
enemies, solves the apparent enigma before us." Here he 
makes the beast, the symbol of Nero. The symbol, however, 
is changed in his commentary on verse 10th. "Five 
are fallen viz.: Julius Cffisar, Augustus, Tiberius, Caligula, 
Claudius ; Nero is the sixth !" Here is certainly a strange 
confusion of prophetic imagery. The beast represents Nero, 
and yet his sixth head, also represents him ! 

Nor is the commentary any more satisfactory, where he 
explains the import of the ten horns. These he affirms are 
symbols of " ten contemporaneous kings, the dependents of 
Nero." When, however, he attempts to reconcile with this 
explanation what is said of the ten horns in verse 16, he 
appears to be greatly at a loss. "And the ten horns which 
thou sawest upon the beast, these shall hate the whore and 
shall make her desolate and naked, ^ind shall eat her flesh, 
and burn her with fire." In commenting on this verse, the 
Professor, and possibly for good reasons, adopts the text of 
Scholtz and Griesbach. This text represents the horns 



NOTES. 345 

and beast, as confederate against the woman. And the ten 
horns and the beast — **' S-»g«r. The common text is, and 
the ten horns upon the beast — »T/3*g«v. The common text 
is that which has been followed by Wickliffe, Tyndale, and 
Cranmer ; and which is also adopted by the versions of Ge- 
neva, Rheims and King James. We pass this by, however. 
That this prophecy foretells the utter destruction of Rome 
is conceded. "At all events," says he, " heathen and per- 
secuting Rome is to be utterly destroyed." It is evident, 
however, that neither Nero nor his "contemporaneous 
kings," utterly destroyed Rome. How is the difficulty to 
be gotten over? First, an interpretation by Ewald is sup- 
posed to be satisfactory. This writer presumes that verse 16 
refers " to the predicted return of Nero from the east, 
after his exile thither and his reunion with the confederate 
kings of that region, in order to invade Italy, and destroy 
its capital, where he was assassinated !" With this worse 
than mythological interpretation, however, the Professor is 
not altogether satisfied. He, therefore, gives one which he 
considers better. " The sentiment seems to be, that tyrants 
like Nero, and persecutors such as his confederates, would 
occasion wasting and desolation to Rome even like to that 
already inflicted by Nero, who had set Rome on fire and 
consumed a large portion of it !" Rome is to be utterly 
destroyed. The ten horns and the beast, that is, the confed- 
erated kings and Nero, were to be the authors of this de- 
struction. When, however, we ascertain the facts, it is 
tyrants like Nero, and persecutors such as his confederates, 
who are to accomplish this destruction. Surely, after such 
an expenditure of learning and pains, one is at least disap- 
pointed in a result like this. But even this is not true. 
What tyrants or persecutors destroyed pagan Rome? If 
any, they must have been Constantine and Christian bish- 
ops ! So that, this interpretation fails at every point. 

There is another inconsistency into which this learned 
author falls. In his preface he tells us, that a right inter- 
pretation of the Apocalypse can never be given so long as 
this book is considered as an " epitome of civil and eccle- 
siastical history." But in his commentary on chapter vii. 
he says, " if we adopt the explanation made out by appeal 
to historical ground, then all is plain and easy." While 
thus the Prosessor condemns in others the explanation of 
these prophecies by an appeal to history, he still makes the 



3-1 G NOTES. 

same appeal himself, and considers it the only method of 
arriving at certainty. 

Note D. 

The following is a list of the commandments as used at the 
confessional. 

" I. Thou shalt love God above all things. 
II. Thou shalt not swear. 

III. Thou shalt sanctify the holy days. 

IV. Thou shalt honour thy father and mother. 
V. Thou shalt not kill. 

VI. Thou shalt not commit fornication. 
VII. Thou shalt not steal. 
VIII. Thou shalt not bear false witness, nor lie. 
IX. Thou shalt not covet thy neighbour's wife. 
X. Thou shalt not covet the things which are another's."- 
The fact that the second commandment is left out in this 
list, would seem to indicate, that the Romish priesthood are 
self-conscious that the practices of the church are contrary 
to the express law of God. 



Note E. 

The following particulars are given by a traveller, as to the 
manner of spending a Sabbath in the city of Mexico. "At 
a corner of the great square are suspended huge placards, 
on which the nature of the day's amusements is depicted in 
every variety of colour. Here is a pictorial illustration of 
the most prominent attractions of the great theatre, which, 
in common with all the rest, is open twice on this day. A 
little further on is a full length figure of Figaro, which draws 
your attention to the fascinating allurements of the opera. 
The bull-fights next solicit your notice, announcing the most 
terrific particulars. Endless varieties of other exhibitions 
put forth their claims. A balloon ascension is advertised for 
the afternoon. One would suppose, too, that the old Roman 
gladiatorial shows were revived ; for at one spectacle is a 
contest between a man and a bear. Cock-fights, dog-fights, 
and fandangoes are announced in every part of the city. 

* Gavin. 



NOTES. 347 

Horse-racing, the circus, jugglers, posture-masters, tum- 
blers, fire-eaters, concerts, fencing matches, pigeon shooting, 
gymnastic exercises, country excursions, balls graduated to 
every pocket, form but a fraction of the entertainments to 
which this day is devoted. The finale of the day is gene- 
rally wound up by a splendid display of fire-works, and 
thus ends a Mexican Sabbath !" And yet the same writer 
speaks of a "crowded cathedral," and of " unaffected atti- 
tudes of devotion !" Jupiter or Mars might be worshipped 
in this way, but not the God of heaven. 



Note F. 

Schleusner defines the literal meaning of Tm^ (petros), to 
be, " Lapidem qui e loco in locum moveri potest" — " a stone 
which can be moved from place to place." In this sense the 
word is not used in the New Testament. The only sense in 
which it is here employed is, as an appellative, or proper 
name. In this sense it is always and exclusively applied to 
the Apostle Peter. 

The word imp. (petra,) on the contrary, is in no case 
whatever used as a person's name. To suppose, therefore, 
that in Matt. xvi. 18, it refers to the apostle, is to give it an 
application which it never has, and of which, considering the 
gender, it is incapable. In Mark xv. 46, this word express- 
es the rock out of which Joseph's tomb had been hewn. In 
Luke viii. 6, it expresses the rock on which a part of the 
seed fell. In Matt. vii. 24, 25, it is used to denote the rock 
on which the wise man built his house. In Rom. ix. 33, 
and 1 Cor. x. 4, it is put for Christ himself. It is here, 
however, not used as a proper name, but as a figure, and 
applies more to the divinity than to the humanity of Christ. 
Schleusner says, it is used here " metaphorice et modo plane 
singulari" — " metaphorically and in a sense evidently pecu- 
liar." Not a solitary instance can be found in which it 
refers to the apostle Peter, not one. 



Note G. 

This position may seem to be contradicted by comparing 
1 Cor. iii. 11, with Rev. i. 18. This contradiction however 



34S NOTES. 

is only apparent. In the first place, it is evident, that many 
things may be said of Christ, which could be applicable to 
no other being in the universe. He is divine, yet human 
— was dead, yet lives; exercises the highest prerogatives, yet 
has endured the greatest humiliations. Language therefore, 
which the Scriptures uniformly apply to him, they never ap- 
ply to another. It is also evident, that the two texts under 
consideration, apply exclusively to Christ. The first refers 
chiefly to his atoning sacrifice for sin, the latter to his regal 
authority in heaven. When the Apostle too, says, " Other 
foundation (Sv* s *' 5 ») can no man lay than that is laid, which 
is Jesus Christ," he evidently refers to the doctrines and work 
of Christ, and not to Christ personally. It was by his 
preaching that he laid the foundation of Christianity at Co- 
rinth. That preaching however referred to facts and truths. 
It was therefore, these facts and truths, all of which related to 
Christ, that he calls "foundation already laid." Henry ex- 
plains this language as applicable to " the doctrines of our 
Saviour and his mediation." Scott refers the phrase to " the 
person, mediatorial office, righteousness, atonement, inter- 
cession and grace of the Lord Jesus Christ." Bloomfield 
says, " The sense of Jesus Christ here is," as the best com- 
mentators have said, " the history of Jesus Christ, compre- 
hending the doctrines and precepts, the promises and threat- 
enings of the gospel." 

These texts therefore present no objection to the general 
truth we have here laid down. It certainly is an incorrect 
mode of speaking, to affirm, that a man is the foundation of 
a society and yet its ruler. Nor do we recollect, either in 
common parlance, or in books, to have heard or read a soli- 
tary expression of this sort. 



THE END. 



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